116 quotes found
"Interviewer: Is it possible to abolish man's humanity? Levi: Unfortunately, yes. Unfortunately, yes; and that is really the characteristic of the Nazi lager [concentration camp]. About the others, I don't know, because I don't know them; perhaps in Russia the same thing happens. It's to abolish man's personality, inside and outside: not only of the prisoner, but also of the jailer. He too lost his personality in the lager. These are two different itineraries, but with the same result, and I would say that only a few had the good fortune of remaining aware during their imprisonment; some regained their awareness of the experience later, but during it, they had lost it; many forgot everything. They did not record their experiences in their mind. They didn't impress on their memory track. Thus it happened to all, a profound modification in their personality. Most of all, our sensibility lost sharpness, so that the memories of our home had fallen into second place; the memory of family had fallen into second place in face of urgent needs, of hunger, of the necessity to protect oneself against cold, beatings, fatigue... all of this brought about some reactions which we could call animal-like; we were like work animals. It is curious how this animal-like condition would repeat itself in language: in German there are two words for eating. One is essen and it refers to people, and the other is fressen, referring to animals. We say a horse frisst, for example, or a cat. In the lager, without anyone having decided that it should be so, the verb for eating was fressen. As if the perception of the animalesque regression was clear to all."
"Those who deny Auschwitz would be ready to remake it."
"We who survived the Camps are not true witnesses. We are those who, through prevarication, skill or luck, never touched bottom. Those who have, and who have seen the face of the Gorgon, did not return, or returned wordless."
"I beg the reader not to go in search of messages. It is a term that I detest because it distresses me greatly, for it forces on me clothes that are not mine, which in fact belong to a human type that I distrust; the prophet, the soothsayer, the seer. I am none of these; I’m a normal man with a good memory who fell into a maelstrom and got out of it more by luck than by virtue, and who from that time on has preserved a certain curiosity about maelstroms large and small, metaphorical and actual."
"And we must remember that [Hitler and Mussolini's] faithful followers, among them the diligent executors of inhuman orders, were not born torturers, were not (with a few exceptions) monsters: they were ordinary men. Monsters exist, but they are too few in number to be truly dangerous; more dangerous are the common men, the functionaries ready to believe and to act without asking questions."
"Translation is difficult work because the barriers between languages are higher than is generally thought … knowing how to avoid the traps is not enough to make a good translator. The task is more arduous; it is a matter of transferring from one language to another the expressive force of the text, and this is a superhuman task, so much so that some celebrated translations (for example that of the Odyssey into Latin and the Bible into German) have marked transformations in the history of our civilisation. Nonetheless, since writing results from a profound interaction between the creative talent of the writer and the language in which he expresses himself, to each translation is coupled an inevitable loss, comparable to the loss of changing money. This diminution varies in degree, great or small according to the ability of the translator and the nature of the original text. As a rule it is minimal for technical or scientific texts (but in this case the translator, in addition to knowing the two languages, needs to understand what he is translating; possess, that is to say, a third competence). It is maximal for poetry..."
"I read somewhere — and the person who wrote this was not a mountaineer but a sailor — that the sea’s only gifts are harsh blows and, occasionally, the chance to feel strong. Now, I don’t know much about the sea, but I do know that that’s the way it is here. And I also know how important it is in life not necessarily to be strong but to feel strong, to measure yourself at least once, to find yourself at least once in the most ancient of human conditions, facing blind, deaf stone alone, with nothing to help you but your own hands and your own head."
"A country is considered the more civilised the more the wisdom and efficiency of its laws hinder a weak man from becoming too weak and a powerful one too powerful."
"I am not even alive enough to know how to kill myself."
"In history and in life one sometimes seems to glimpse a ferocious law which states: "to he that has, will be given; from he that has not, will be taken away.""
"Sooner or later in life everyone discovers that perfect happiness is unrealizable, but there are few who pause to consider the antithesis: that perfect unhappiness is equally unattainable. The obstacles preventing the realization of both these extreme states are of the same nature: they derive from our human condition, which is opposed to everything infinite. Our ever-insufficient knowledge of the future opposes it: and this is called, in the one instance, hope, and in the other, uncertainty of the following day. The certainty of death opposes it: for it places a limit on every joy, but also on every grief. The inevitable material cares oppose it: for as they poison every lasting happiness, they equally assiduously distract us from our misfortunes and make our consciousness of them intermittent and hence supportable."
"If a shoe hurts, one has to go in the evening to the ceremony of the changing of the shoes: this tests the skill of the individual who, in the middle of the incredible crowd, has to be able to choose at an eye's glance one (not a pair, one) shoe, which fits. Because once the choice is made, there can be no second change. And do not imagine that shoes are not important in the life of the Lager. Death begins with the shoes; for most of us, they show themselves to be instruments of torture, which after a few hours of marching cause painful sores which become fatally infected. Whoever has them is forced to walk as if he were dragging a convict's chain (this explains the strange gait of the army which returns every evening on parade); he arrives last everywhere, and everywhere he receives blows. He cannot escape if they run after him; his feet swell and the more they swell, the more the friction with the wood and the cloth of the shoes becomes insupportable. Then only the hospital is left: but to enter the hospital with a diagnosis of "dicke Füsse" (swollen feet) is extremely dangerous, because it is well known to all, and especially to the SS, that here there is no cure for that complaint."
"For me chemistry represented an indefinite cloud of future potentialities which enveloped my life to come in black volutes torn by fiery flashes, like those which had hidden Mount Sinai. Like Moses, from that cloud I expected my law, the principle of order in me, around me, and in the world. I was fed up with books, which I still continued to gulp down with indiscreet voracity, and searched for a key to the highest truths; there must be a key, and I was certain that, owing to some monstrous conspiracy to my detriment and the world's, I would not get in school. In school they loaded with me with tons of notions that I diligently digested, but which did not warm the blood in my veins. I would watch the buds swell in spring, the mica glint in the granite, my own hands, and I would say to myself: "I will understand this, too, I will understand everything, but not the way they want me to. I will find a shortcut, I will make a lock-pick, I will push open the doors." It was enervating, nauseating, to listen to lectures on the problem of being and knowing, when everything around us was a mystery pressing to be revealed: the old wood of the benches, the sun's sphere beyond the windowpanes and the roofs, the vain flight of the pappus down in the June air. Would all the philosophers and all the armies of the world be able to construct this little fly? No, nor even understand it: this was a shame and an abomination, another road must be found."
"In order for the wheel to turn, for life to be lived, impurities are needed, and the impurities of impurities in the soil, too, as is known, if it is to be fertile. Dissension, diversity, the grain of salt and mustard are needed: Fascism does not want them, forbids them, and that’s why you’re not a Fascist; it wants everybody to be the same, and you are not. But immaculate virtue does not exist either, or if it exists it is detestable."
"Sandro was surprised when I tried to explain to him some of the ideas that at the time I was confusedly cultivating. That the nobility of man, acquired in a hundred centuries of trial and error, lay in making himself the conquerer of matter, and that I had enrolled in chemistry because I wanted to remain faithful to this nobility. That conquering matter is to understand it, and understanding matter is necessary to understanding the universe and ourselves: and that therefore Mendeleev's Periodic Table, which just during those weeks we were laboriously learning to unravel, was poetry, loftier and more solemn than all the poetry we had swallowed down in liceo; and come to think of it, it even rhymed!"
"I was a chemist in a chemical plant... and I stole in order to eat. If you do not begin as a child, learning how to steal is not easy; it had taken me several months before I could repress the moral commandments and acquired the necessary techniques... I stole everything except the bread of my companions. ...There was a mysterious jar ...It contained ...gray, hard, colorless, odorless, tasteless little rods and did not have a label ...[T]he Russians were a few kilometers away ..; everybody knew the war was about to end: but finally some constants must still subsist, and among them were our hunger ...Alberto took a penknife ...He tried to scrape it ...and saw a spray of yellow sparks ...it was iron-cerium ...from which common flints of cigarette lighters are made. ...Alberto ...explained ...they were mounted on the tips of oxyacetylene torches to ignite the flame. ...Alberto ...did not accept the concentration camp universe ...and miraculously he had remained free ...he had not bowed his head ...I has stolen the : good ...he would turn it into ...an article of high commercial value. Prometheus had been foolish to bestow fire... instead of selling it... the price of a lighter flint was equivalent to a ration of bread... one day of life. ...[I]n two months cerium would have liberated us, an element about which I knew nothing, save ...that it belongs to the equivocal and heretical rare-earth ...family, and that its name has nothing to do with the ...word for wax (cera) and ...it celebrates ...the asteroid Ceres, since the metal and the star were discovered in the same year ...an affectionate-ironic homage to alchemical couplings: just as the Sun was gold and Mars iron, so Ceres must be cerium."
"The trade of chemist (fortified, in my case, by the experience of Auschwitz), teaches you to overcome, indeed to ignore, certain revulsions that are neither necessary or congenital: matter is matter, neither noble nor vile, infinitely transformable, and its proximate origin is of no importance whatsoever. Nitrogen is nitrogen, it passes miraculously from the air into plants, from these into animals, and from animals into us; when its function in our body is exhausted, we eliminate it, but it still remains nitrogen, aseptic, innocent."
"It is a pretty structure isn’t it? It makes you think of something solid, stable, well-linked. In fact it happens also in chemistry as in architecture that “beautiful” edifices, that is, symmetrical and simple, are also the most sturdy: in short, the same thing happens with molecules as with the cupolas of cathedrals of the arches of bridges."
"Distilling is beautiful. First of all because it is a slow, philosophic, and silent occupation, which keeps you busy but gives you time to think of other things, somewhat like riding a bike. Then, because it involves a metamorphosis from liquid to vapor (invisible), and from this once again to liquid; but in this double journey, up and down, purity is obtained, an ambiguous and fascinating condition, which starts with chemistry and goes very far. And finally, when you set about distilling, you acquire the consciousness of repeating a ritual consecrated by the centuries, almost a religious act, in which from imperfect material you obtain the essence, the ussia, the spirit, and in the first place alcohol, which gladdens the spirit and warms the heart."
"Nothing can be said: nothing sure, nothing probable, nothing honest. Better to err through omission than through commission: better to refrain from steering the fate of others, since it is already so difficult to navigate one's own."
"Beware of analogies: for millenia they corrupted medicine, and it may be their fault that today's pedagogical systems are so numerous, and after three thousand years of argument we still don't know which is best."
"I'm a libertine, but it's not my specialty."
"What to do now? How to detach yourself? With every work that’s born you die a little."
"Is anything sadder than a train That leaves when it’s supposed to, That has only one voice, Only one route? There’s nothing sadder. Except perhaps a cart horse, Shut between two shafts And unable even to look sideways."
"If he believes time has run its course, A man is a sad thing too."
"Stand back, leave me alone, submerged people, Go away. I haven't dispossessed anyone, Haven't usurped anyone's bread. No one died in my place. No one. Go back into your mist. It's not my fault if I live and breathe, Eat, drink, sleep and put on clothes."
"Consider whether this is a man, Who labours in the mud Who knows no peace Who fights for a crust of bread Who dies at a yes or a no."
"Consider that this has been: I commend these words to you. Engrave them on your hearts When you are in your house, when you walk on your way, When you go to bed, when you rise. Repeat them to your children. Or may your house crumble, Disease render you powerless, Your offspring avert their faces from you."
"The bond between a man and his profession is similar to that which ties him to his country; it is just as complex, often ambivalent, and in general it is understood completely only when it is broken: by exile or emigration in the case of one’s country, by retirement in the case of a trade or profession."
"The future of humanity is uncertain, even in the most prosperous countries, and the quality of life deteriorates; and yet I believe that what is being discovered about the infinitely large and infinitely small is sufficient to absolve this end of the century and millennium. What a very few are acquiring in knowledge of the physical world will perhaps cause this period not to be judged as a pure return of barbarism."
"To be considered stupid and to be told so is more painful than being called gluttonous, mendacious, violent, lascivious, lazy, cowardly: every weakness, every vice, has found its defenders, its rhetoric, its ennoblement and exaltation, but stupidity hasn’t."
"It is not at all an idle matter trying to define what a human being is."
"It happened, therefore it can happen again: this is the core of what we have to say. It can happen, and it can happen everywhere."
"It is the duty of righteous men to make war on all undeserved privilege, but one must not forget that this is a war without end."
"The aims of life are the best defense against death."
"It was not possible for us nor did we want to become islands; the just (i giusti) among us, neither more nor less numerous than in any other human group, felt remorse, shame and pain for the misdeeds that others and not they had committed, and in which they felt involved, because they sensed that what had happened around them and in their presence, and in them, was irrevocable. Never again could it be cleansed; it would prove that man, the human species — we, in short — had the potential to construct an enormity of pain, and that pain is the only force created from nothing, without cost and without effort. It is enough not to see, not to listen, not to act."
"In countries and epochs in which communication is impeded, soon all other liberties wither; discussion dies by inanition, ignorance of the opinion of others becomes rampant, imposed opinions triumph. The well-known example of this is the crazy genetics preached in the USSR by Lysenko, which in the absence of discussion (his opponents were exiled to Siberia) compromised the harvests for twenty years. Intolerance is inclined to censor, and censorship promotes ignorance of the arguments of others and thus intolerance itself: a rigid, vicious circle that is hard to break."
"Except for cases of pathological incapacity, one can and must communicate, and thereby contribute in a useful and easy way to the peace of others and oneself, because silence, the absence of signals, is itself a signal, but an ambiguous one, and ambiguity generates anxiety and suspicion. To say that it is impossible to communicate is false; one always can."
"The prisoners who saved themselves were not the best, the predestined to good, the bearers of a message: what I had seen and experienced showed the exact opposite. Survived the worst of preference, the selfish, the violent, the insensitive, the collaborators of the 'gray area', the spies. It was not a certain rule (there were, nor are there in human affairs, certain rules), but was also a rule. I felt so innocent, but trooped among the saved, and therefore constantly looking for an excuse, before me and the others. Survived the worst, that is the most suitable; the best are all dead."
"There is no proportion between the pity we feel and the extent of the pain by which the pity is aroused: a single Anne Frank excites more emotion than the myriads who suffered as she did but whose image has remained in the shadows. Perhaps it is necessary that it can be so; if we had to and were able to suffer the sufferings of everyone, we could not live."
"La nostra casa è un mucchio di rovine dove abbiam fatto tante cose belle. Sette eravamo. Vuol la nostra fine l'amor che muove il sole e l'altre stelle"
"From the works of Primo Levi to the recipes of imagined foods found in the concentration camps of Terezin to the brave poetry of Anna Akhmatova written during the Stalinist era, we are forced to acknowledge the power of poetry to name the unspeakable-to enter and to illuminate the secret corridor of horrors."
"Exposed or isolated, deprived of our culture or locked into it, our powerlessness to define ourselves culminates in the camps: take Primo Levi, a chemist, deported from Italy to Auschwitz in 1943, one of millions: "Levi's number-174517-was tattooed on his left arm in a swift and slightly painful operation.... Only by showing the number could 174517 get bread and soup. Levi speaks: Nothing belongs to us anymore; they have taken/away our clothes, our shoes, even our hair; if we/speak, they will not listen to us, and if they listen,/they will not understand. They will even take away/our name: and if we want to keep it, we will have to/find in ourselves the strength to do so, to manage/somehow so that behind the name something of us/of us as we were, still remains."
"His death was a terrible blow for all of us. We never thought he would kill himself. He was a kind of reference point for us, a model of great serenity and balance. After he killed himself I realized that of course the memory of the camps can never be effaced in any survivor. So many of our great witnesses to that horror have committed suicide. But for every suicide there are always undoubtedly countless factors which must be appreciated. These are never simple matters. But I’m sure that the memory of the camps makes it impossible for one to completely accept life afterwards. And yet he was a person, as I remember him, who was extremely serene and ironic. In the end, though, the torment of his experience in the camps was intolerable. (PB: Would you say that in Italy he was chiefly appreciated for his writings on the holocaust?) NG: No, not only for those, but in general. He was recognized as an extremely important figure. He hated the word ‘holocaust’, though, and so do I. In Italian, at least, it has the distinct effect of ennobling something which cannot be ennobled. I feel “genocide” is a better, more accurately descriptive word. But, yes, he was recognized and respected in every imaginable sense."
"His books were important to me. I miss his presence in the world."
"no listing of Italian Sephardic authors would be complete without Primo Levi, who, along with Elie Wiesel, Imre Kertész, Paul Celan, and Aharon Appelfeld, is one of the most acclaimed chroniclers of the Holocaust. A chemist born into a secular, assimilated family in Turin, Levi is best known for If This Is a Man, a straightforward but at the same time heartrending chronicle of his years as a prisoner in Auschwitz, to which he was deported in 1943. When the autobiography was first published in Italian in 1947, it received almost no attention, perhaps because it was too soon after the Holocaust for readers to fully comprehend what had just occurred. But upon its reissue in 1958 under the title Survival in Auschwitz, the volume quickly became recognized as a classic of Holocaust literature."
"The Italian Jew Primo Levi recognized his kinship with Dante, who likewise wrote of a descent into hell, but having come upon Yiddish speakers for the first time in Auschwitz, he later questioned his authority as a witness and tried to write a novel about the "real Jews" of the Holocaust, the Yiddish Jews of Eastern Europe."
"I have lost a bit of my sight, much of my hearing. At conferences, I can't see the presentations and can't hear well. But I think more now than when I when I was twenty. The body can do whatever it likes. I am not the body: I am the mind."
"Man is ruined by servility, conformism, obsequiousness, rather than aggressiveness, which is much more common in the environment than within ourselves."
"In life one should never give in, surrender oneself to mediocrity, but rather move out of that grey area where everything is habit and passive resignation. One has to grow the courage to rebel."
"The women who changed the world never needed to show anything other than their own intelligence."
"I never had any hesitation or regrets in this sense. My life has been enriched by excellent human relations, work and interests. I have never felt lonely."
"Rare are those people who use the mind, few use the heart and really unique are those who use both."
"Everything came easy to me in life. I could always shake off difficulties, like water on a duck's wings."
"I'm an atheist: I don't know what it means to believe in God."
"Those who are lucky enough to have faith are granted with a great support in all stages of life. If instead of an anthropomorphous God, who rewards the good, one replaces the imperative chiselled in our genetic program that good deeds have a price in themselves, and that evil has its own punishment, both the non-believer and the believer will find the same answer."
"Better to add life to your days than days to your life."
"I consider imperfection a Darwinian spring of natural selection. For example, present day insects are identical to those of six million years ago: they were already perfect, and there was no reason for them to change. Man was instead imperfect, and this was the proxy for his own development and evolution."
"The young need to know how lucky they are to have been born in this splendid country, Italy."
"It is imperfection — not perfection — that is the end result of the program written into that formidably complex engine that is the human brain, and of the influences exerted upon us by the environment and whoever takes care of us during the long years of our physical, psychological and intellectual development."
"After centuries of dormancy, young women can now look toward a future moulded by their own hands."
"The allegations against Fidia cannot be true. The process for awarding Nobel prizes is so complex that it cannot be corrupted."
"She had this feeling for what was happening biologically. She was an intuitive observer, and she saw that something was making these nerve connections grow and was determined to find out what it was."
"She seemed able to face with equal equanimity the rigours of fascist cruelty and suppression that she was dealt as a Jew; the problems of practising underground medicine in wartime; the difficulties posed by prejudice and discrimination against women; and the near isolation and challenges of those working at the cutting edge of science."
"I have written this work not to teach men what they do not know, but to remind them of what they already know and is very evident to them, for you will find in most of my words only things which most people know, and concerning which they entertain no doubts. But to the extent that they are well known and their truths revealed to all, so is forgetfulness in relation to them extremely prevalent. ... It is possible that the reader will find that he has learned little after having read it that he did not know before. Its benefit is to be derived, rather, through review and persistent study, by which one is reminded of those things which, by nature, he is prone to forget and through which he is caused to take to heart the duty that he tends to overlook."
"There are few, however, who devote thought and study to perfection of Divine service—to love, fear, communion and all of the other aspects of saintliness. It is not that they consider this knowledge unessential; if questioned each one will maintain that it is of paramount importance and that one who is not clearly versed in it cannot be deemed truly wise. Their failure to devote more attention to it stems rather from its being so manifest and so obvious to them that they see no need for spending much time upon it. Consequently, this study and the reading of works of this kind have been left to those of a not too sensitive, almost dull intelligence. These you will see immersed in the study of saintliness, not stirring from it. It has reached the stage that when one sees another engaging in saintly conduct, he cannot help but suspect him of dullwittedness."
"Though the beginnings and foundations of saintliness are implanted in every person's heart, if he does not occupy himself with them, he will witness details of saintliness without recognizing them and he will trespass upon them without feeling or perceiving that he is doing so. For sentiments of saintliness, fear and love of God, and purity of heart are not so deeply rooted within a person as to obviate the necessity of his employing certain devices in order to acquire them."
"There is also no lack of deterrents which keep saintliness at a distance from a person, but then again there is no lack of devices by which these deterrents may be held afar."
"Is it fitting that our intelligence exert itself and labor in speculations which are not binding upon us, in fruitless argumentation, in laws which have no application to us, while we leave to habit and abandon to mechanical observance our great debt to our Creator?"
"If we do not look into and analyze the question of what constitutes true fear of God and what its ramifications are, how will we acquire it and how will we escape wordly vanity which renders our hearts forgetful of it? Will it not be forgotten and go lost even though we recognize its necessity? Love of God, too—if we do not make an effort to implant it in our hearts, utilizing all of the means which direct us towards it, how will it exist within us?"
"All of the character traits, which are in such great need of correction and cultivation—who will cultivate and correct them if we do not give heart to them and subject them to exacting scrutiny?"
"Saintliness does not hinge upon those things which are put at a premium by the foolishly "saintly," but upon true perfection and great wisdom."
"Man was created for the sole purpose of rejoicing in God and deriving pleasure from the splendor of His Presence; for this is true joy and the greatest pleasure that can be found."
"If man had been created solely for the sake of this world, he would have had no need of being inspired with a soul so precious and exalted as to be greater than the angels themselves, especially so in that it derives no satisfaction whatsoever from all of the pleasures of this world. ... "What is this analogous to? To the case of a city dweller who married a princess. If he brought her all that the world possessed, it would mean nothing to her, by virtue of her being a king's daughter. So is it with the soul. If it were to be brought all the delights of the world, they would be as nothing to it.""
"We thus derive that the essence of a man's existence in this world is solely the fulfilling of mitzvoth, the serving of God and the withstanding of trials, and that the world's pleasures should serve only the purpose of aiding and assisting him, by way of providing him with the contentment and peace of mind requisite for the freeing of his heart for the service which devolves upon him. It is indeed fitting that his every inclination be towards the Creator, may His Name be blessed, and that his every action, great or small, be motivated by no purpose other than that of drawing near to the Blessed One and breaking all the barriers (all the earthy elements and their concomitants) that stand between him and his Possessor, until he is pulled towards the Blessed One just as iron to a magnet. Anything that might possibly be a means to acquiring this closeness, he should pursue and clutch, and not let go of; and anything which might be considered a deterrent to it, he should flee as from a fire."
"Those with wholeness of understanding will be primarily motivated towards Watchfulness by their coming to see clearly that only perfection and nothing else is worthy of their desire and that there is no worse evil than the lack of and removal from perfection. For after this has become clear to them, as well as the fact that the means to this end are virtuous deeds and traits, they will certainly never permit themselves to diminish these means; nor will they ever fail to make use of their full potential. For it would already have become clear to them that if these means were reduced in number or not employed with complete effectiveness, with all of the energy that they called for, true perfection would not be attained through them, but would be lacked to the extent that sufficient exertion was lacking in relation to them."
"Whatever tends to lighten one's burden must be examined carefully. For although such alleviation is sometimes justified and reasonable, it is most often a deceitful prescription of the evil inclination, and must, therefore, be subjected to much analysis and investigation."
"I don’t want to stay in a place that calls itself a Jewish community but is the propaganda office of a government. I am against those who want to ‘Israelianize’ Judaism."
"Art possesses the formidable tool of . Take, for instance, theatre. Theatre, by convention, agrees to be fake; thanks to this convention, which is innocuous, it can tell the truth. Art can tell the truth, because it is a transfigured language which doesn’t claim to possess divine truth; with its ability to transform relationships, it can address even the most terrible issues, exploring them without being destroyed by them. But artists have to be conscious of their role."
"Every minute of our life must be lived to the full – whether enjoyed or suffered. We must study, see the good around us, and fight the bad, and not waste time writing to a 90-year-old woman to tell her you wish she’d die. Besides, nature will take care of that."
"Your personal mission, your strength and your bravery are a role model for us in Israel and for Jewish communities around the world."
"A nonsingular cubic surface F can be rationally represented upon a plane α if and only if F contains a rational point."
"The study of the geometry of a Galois space Sr,q, i. e. of a projective r-dimensional space over a Galois field of order q = ph. where p, h are positive integers and p is a prime (the characteristic of the field), has recently been pursued and developed along new lines ... In it, both algebraic-geometric and arithmetical methods have been applied, including the use of electronic calculating machines; moreover, some of the problems dealt with are deeply connected with information theory, especially with the construction of q-ary error-correcting codes. It is actually a chapter of arithmetical geometry, which reduces to the investigation of certain questions on congruences mod p in the particular case when h = 1."
"Non vi sarebbe quindi da stupirsi se le geometrie di Galois venissero and avere in futuro applicazioni anche al campo della fisica, da cui attualmente sembrano molto lontane esce anzi tali spazi finiti portassero alla costruzione di schemi a modelli dove i fenomeni fisici trovassero interpretazioni matematiche più semplici di quelle consuete. (It would not be much of a surprise if Galois geometry in the future came to have applications in the field of the physics, from which these finite geometries are currently far removed. These finite geometries might lead to the construction of models in which physical phenomena have simpler mathematical interpretations than the models now used. — modified from the original translation by Tallini)"
"C varieties in four-space were first investigated by Segre, in two memoirs ... which are still classic, and in which he gave a generation of those having more than six nodes, especially the one with ten nodes, while he also considered varieties containing a plane, and gave some of their properties."
"Si vous demandez à tout mathématicien si dans son esprit il fait une distinction les théories de l'élasticité et celles de l'électrodynamique, il vous dira qu'il n'en fait pas, car les types de équations différentielles qu'il rencontre, et les méthodes qu'il doit employer pour résoudre les problèmes qui se présentent, sont tout à les mêmes dans le deux cas. (If you ask any mathematician if in his mind he makes a distinction between the theories of elasticity and those of electrodynamics, he will tell you that he does not, because the types of differential equations he encounters, and the methods which he must employ to solve the problems which arise, are all the same in the two cases.)"
"I did not hesitate at the Congress of Mathematicians at Paris to call the nineteenth century the century of the theory of functions, as the eighteenth century might have been called that of infinitesimal calculus."
"On my way home in May 1932, when I stopped in Rome to see Vito Volterra and explained my 92 Andre Weil formula to him, he jumped up out of his chair and ran to the back of the apartment, crying to his wife: "Virginia! Virginia! Il signor Weil ha dimostrato un gran bel teorema!" ("Mr. Weil has proved a very beautiful theorem!")"
"He and Benedetto Croce actively attacked the regime from their seats in the Senate. After 1930 Volterra was dismissed from the University and stripped of his membership in all Italian scientific societies. The same thing later happened to Levi-Civita. To the honor of the Santa Sede, he and Volterra (both of whom were Jews) were soon thereafter appointed by Pope Pius XI to his Pontifical Academy."
"My first realization of inequality and injustice grew out of these experiences in my early childhood. I saw that there were those who commanded and those who obeyed, and probably because of my own rebellion against my mother, who ruled my life and who for me personified all despotism, I instinctively sided with the latter. Why, I asked myself, should mother be able to rise when she pleased, while the servants had to rise at an early hour to carry out her orders? After she had raged at them for some mistake, I would implore them not to endure such treatment, not realizing that necessity held them as tightly to our home as it had held the peasants to the feudal landlords. (page 4)"
"Our conference [Women's Congress in Bern] had two tasks to perform: to publicize the fact that in spite of the vetoes of their governments and the opposition of the labour leaders, women had met and worked together for peace and for Socialism; our second task was to formulate slogans for this struggle and to publish a leaflet for women to whom the reaction to the war marked a first approach to social problems, to explain the causes and consequences of the war and the manner in which they could be abolished. Our appeal to them began: "Where are your husbands, your brothers, your sons? Why must they destroy one another and all that they have created? Who benefits by this bloody nightmare? Only a minority of war profiteers...Since the men cannot speak, you must. Workingwomen of the warring countries, unite!" (page 131)"
"The path of least resistance can very easily become a trap and the price one pays for taking it may ultimately come too high. This has certainly been the case with Russia. The trials and executions of the past two years which have dishonoured not only Russia but the entire revolutionary movement, may cancel in the memory of mankind the gigantic social and technical achievements of the Revolution. These crimes did not begin with Stalin. They are links in a chain that had been forged by 1920. They were implicit in the development of the Bolshevik method-a method which Stalin has merely amplified to incredible proportions and used for his own non-revolutionary ends. (page 185)"
"After reading this chronicle of my collaboration with the international labour movement in its periods of victory and defeat, the reader is entitled to ask where I stand now. At sixty I am drawing conclusions from those experiences. My belief in the necessity for the social changes advocated by that movement and for the realization of its ideals has never been more complete than it is now when victory seems so remote. I am more than ever persuaded that a militant international labour movement must be the instrument of those changes. The experience of over forty years has only intensified my Socialist convictions, and if I had my life to live over again, I would dedicate it to the same objective. This does not mean that I do not recognize my own mistakes or those of the groups in which I have worked. (page 314)"
"It is this that kills the spirit of the labour movement-not only in Russia, but throughout the world: that an Idea which has inspired whole generations to matchless heroism and enthusiasm has become identified with the methods of a régime based upon corruption, extortion and betrayal; and last, but not least, that the sycophants and assassins of this régime have infected the world labour movement. In this, Bolshevism identifies itself more and more with the methods of Fascism. I am among the few people who have not been surprised at the various abrupt changes in the tactics of the Communist International. I knew that its tactics were always imposed, rather than accepted, and as they never corresponded to conviction, there has been no need of any psychological adaptation. These changes have been the result of bargains, or the failure of bargains, between Stalin and the military and diplomatic authorities of other countries. (page 319)"
"If a new world war-which can no more make the world safe for democracy than did the last-does not plunge us into a new nightmare within the next few years, I believe that the international labour movement can be built again, and that in this movement and its courage and solidarity lies the only hope for humanity. Such a movement will have learnt from its past defeats at the hands of Fascism and from the mistakes and the betrayals of the Russian experiment. A new world war, with the inevitable rise of totalitarianism of various sorts within the democratic countries, can very well kill the possibility of such international action for decades to come. I am proud to have lived and worked with the artisans of a new social order. Many of them are now dead or defeated-in exile or in their own countries. But a new generation will take their place-to build more wisely and more successfully on the foundations we have laid. (page 319)"
"Alix Kates Shulman's narrator quotes the real memoir of revolutionary socialist Angelica Balabanoff: "the experience of the individual in relation to historic events does not belong to oneself alone.""
"The two leading Communist women of Russia proved the greatest contrast. Angelica Balabanoff lacked what Kollontay possessed in abundance: the latter's fine figure, good looks, and youthful litheness, as well as her worldly polish and sophistication. But Angelica had something that far outweighed the external attributes of her handsome comrade. In her large sad eyes there shone profundity, compassion, and tenderness. The tribulations of her people, the birth-pangs of her native land, the suffering of the downtrodden she had served her whole life were deeply graven on her pallid face…I left the dear little woman with mixed feelings. Soothed and comforted by her rich fount of love, I at the same time disapproved of her acquiescence in the evils and abuses about her. I had known of her as a fighter, always firm and unflinching in her stand. What had made her so passive now, I wondered. Communists enjoyed the right of criticism, as I had learned from the Bolshevik press. Why, then, did Angelica not use her pen and voice in and out of the party? It kept worrying me and I sought an opportunity to speak to her woman comrade who had served us tea. From her I learned that Angelica had been secretary of the Third International. In that capacity she had fought determinedly against the growing bureaucracy of the clique led by Zinoviev, Radek, and Bukharin. As a result she was most unceremoniously kicked out and denied all responsible work. [...] Her mental state was due to the methods employed by her party, including the wide-spread suffering, the terror, and the cheapness of human life. Angelica could not face them…she suffered more than most of her comrades from the latest somersault of her idol Ilich. To see constantly the hungry crowds around the bakeries and pastry-shops was torture to one who, like Angelica, felt guilty to accept the gift of even a few biscuits from her Swedish friends. It was a purgatory which only we, who knew her well, could appreciate."
"Angelica Balabanoff paid us a visit last week, and brought us personal greetings from [[Emma|Emma Goldman. The poor soul changed a lot since I have seen her in Berlin last: she looks so old! But not only physical (sic) she has changed, she seems to be so pessimistic and depressed. Her lectures are not very successful we are told, and if not for the Italians it would be worse still. She is envying Emma that she can be active in England, just the country where she would love to be. And Emma enrages her that she is in the states: that how it is, nobody can have ones choice, even not in the most elementary and simplest things these days, it is a miserable state of things."
"Angelica Balabanoff was the last great representative of the nineteenth century revolutionary tradition in Russia. Her emphasis upon ethical values, her thrust for liberty and equality, and her deep concern for the poor of all countries put her squarely in the sentimental socialist movement which appeared first in the 1830's and 1840's in Western Europe. She was a romantic idealist, in many ways an anarchist, and a true European and internationalist. Thus, she was one of the first of the old socialists to recognize that Lenin and his Bolshevik colleagues, who were riding the storm of the Russian Revolution and creating the new Soviet State, were cynical, ruthless, and self-interested. She therefore left Moscow and the Third International in 1921 and was expelled from the Communist Party a few years later for placing her ideals and integrity above the demands of the Party, even of Lenin."
"most readers will note that Miss Balabanoff resembles not only some of the early romantic socialists but also some of those active in women's liberation movements today, especially those whose parents represent the affluent society. Above all, Balabanoff provides insights concerning the international socialist movement during the first two decades of the twentieth century. She is especially informative concerning socialism among the poor Italian textile workers in northern Italy and in Switzerland, but she also attended the crucial 1907 congress of the Russian Social Democratic Party. Before the war, her extraordinary talents as a speaker and as an interpreter-she spoke six languages fluently-brought her into close contact and often friendship with all of the socialist leaders, Auguste Bebel, Clara Zetkin, Rosa Luxemburg, Jules Guesde, Jean Joures, and all of the Italian leaders. Mussolini received her greatest attention and her deepest contempt, not only for his betrayal of socialism in 1914 for French money, but also because of his servility and his gross interest in the things of this world, rather than in helping the poor."
"When Angelica Balabanoff died in Rome on November 25, 1965, at the age of eighty-seven, an obituary referred to her as "one of the most striking personalities of the International Socialist Movement." Her life since 1878 was marked by activism in a wide range of radical causes. As a leader of the Italian Socialist party (PSI) and later of the Italian Social Democrats as well as an intransigent antifascist and a dedicated humanist, Balabanoff was a key figure in the history of European radical politics."
"The guideline for her own life was clear; "there has never been any conflict between my heart and my brain.""
"At the time that Balabanoff joined the PSI, concern for the emancipation of women was already a stated party goal largely through the work of Anna Kuliscioff's"
"As her old friend Bertram Wolfe observed, "she is too honest with herself not to realize that her dream has failed to come true.""
"Balabanoff's position was characteristic of the general movement and in keeping with her previous view that women's rights issues were secondary to the question of the workers' struggle. She sought to make proletarian women and men aware of capitalistic society as their common enemy, but she was most sympathetic to women, since they often bore the burdens of class oppression as well as the brunt of fascism and war. Balabanoff became highly emotional when describing their suffering and hoped to rouse women from their passivity."
"She had not wavered in what she believed to be the true work of socialists; that is, the education of the masses toward a consciousness of their human and social rights resulting in a spontaneous mass movement that would inevitably lead to an egalitarian society."
"Living in New York, she discovered support for Mussolini in some Italian-American and conservative circles before the United States entered World War II, and so she edited and wrote a small periodical, Il Traditore, which between January, 1942, and May, 1943, contained a series of articles describing Mussolini's early years, his persecution of socialists, and the fascist record of assassinations and brutality in Italy.""
"One writer noted that "her single most remarkable trait [is] her total integrity, which is why she fail[ed] in the game of power politics"; while another wrote that "to listen to her soft, compassionate voice, telling of the suffering of the people of Italy and all over Europe. . is to understand that revolutionary faith can be synonymous with humanitarianism.""
"Like many other Social Democratic women, she did not examine specifically how Marxist theory related to women, and her approach still remained quite reductionist or economistic when it came to the "woman question." Nevertheless, she showed increasing interest in the crucial role women could play in creating a socialist society and clearly seemed aware of specific problems women faced in the postwar world."
"Throughout her life, in letters and other personal expressions, Balabanoff consistently emphasized her sense of duty to alleviate the sufferings of others. While she recognized that society and nature contained no perfect justice, she believed that self-denial and moral humility provided the only real guidelines for the realization of her ideal "to share the sufferings and deprivations of the poorest among the poor." In the sense that the party had remained her family and the workers her children, the obituary in the Corriere della sera correctly pointed out "the only monogamy to which she felt morally pledged was to that of her own ideology." Peace, equality, social welfare, and justice were her values."
"Balabanoff supported the organizing of working-class women and wrote several pamphlets on women's liberation-among them a denunciation of the Baryshnyas, "young ladies from petty-bourgeois families accustomed to idleness and being kept by men of wealth and position." She also maintained that when asked to assume leadership responsibilities in the Women's Union, she refused because she claimed to have neither the interest nor the talent for such work."
"Victor Serge describes her as secretary: "Perpetually active, she hoped for an International that was unconfined, open-hearted and rather romantic.""
"The issue of dissent from established doctrine was clearly in her mind when she wrote: "You have to choose between what you conceive to be your duty, between your personal dignity and honesty, and your collaboration with this institution.... You can't expect a revolutionist to remain indifferent when methods he considers damaging are applied to the movement he is supposed to serve.""
"Balabanoff, the revolutionary humanist."
"In order to uproot all spirit of opposition I believe it is fundamental to implement a broad educational endeavor, because certain prejudices of the Western world cannot be addressed in a few hours."
"The time has now come for choices between a messianism that keeps hope alive, which kindles the Jews by motivating them daily to efforts and sacrifices, such as the building of a culture which is adapted to a better society – not the best that utopian fantasy can imagine – and a messianism that is only a camoflauge for intransigent politics, which finds its very best allies in the fundamentalists of the Arab-Islamic world, who are its mirror image."