Novelists From Germany

"Er meidet die überaus geschmackvollen offiziellen »Helden«friedhöfe. Warum nur, so denkt er, tun die Deutschen so viel für ihre Toten und so wenig für ihre Lebenden?"

"Sie muss also zu weit gehen, um herauszufinden, wie weit sie gehen darf."

"Das wahrhaft Schöne, Große und Erhabene, so wie es uns in Erstaunen und Verwunderung setzt, überrascht uns doch nicht als etwas Fremdes, Unerhörtes und Niegesehenes, sondern unser eigenstes Wesen wird uns in solchen Augenblicken klar, unsre tiefsten Erinnerungen werden erweckt, und unsre nächsten Empfindungen lebendig gemacht."

"Wer keine Blume mehr liebt, dem ist alle Liebe und Gottesfurcht verloren."

"Die Liebe wintert nicht; Nein! nein! Ist und bleibt Fruhlingesschein."

"The soldiers who faced one another along the Western Front were drawn from remarkably similar societies. On both sides there were industrial workers and farm labourers. On both sides there were aristocratic senior officers and middle-class junior officers. On both sides there were Catholics, Protestants and Jews. Anyone seeking fundamental differences of national character will look in vain in the records of the trenches. There could be no better illustration of this point than four of the finest novels written about the war by former soldiers - Henri Barbusse's Under Fire, Erich Maria Remarque's All Quiet on the Western Front, Frederic Manning's Middle Parts of Fortune and Emilio Lussu's Sardinian Brigade - which depict the experience of service in the ranks in almost interchangeable ways."

"He fell in October 1918, on a day that was so quiet and still on the whole front, that the army report confined itself to the single sentence: All quiet on the Western Front. He had fallen forward and lay on the earth as though sleeping. Turning him over one saw that he could not have suffered long; his face had an expression of calm, as though almost glad the end had come."

"I often sit over against myself, as before a stranger, and wonder how the unnameable active principle that calls itself to life has adapted itself even to this form. All other expressions live in a winter sleep, life is simply one continual watch against the menace of death;—it has transformed us into unthinking animals in order to give us the weapon of instinct—it has reinforced us with dullness, so that we do not go to pieces before the horror, which would overwhelm us if we had clear, conscious thought—it has awakened in us the sense of comradeship, so that we escape the abyss of solitude—it has lent us the indifference of wild creatures, so that in spite of all, we perceive the positive in every moment, and store it up as a reserve against the onslaught of nothingness."

"A hospital alone shows what war is."

"No, we are not related. No, we are not related. Do I walk? Have I feet still? I raise my eyes, I let them move round, and turn myself with them, one circle, one circle, and I stand in the midst. All is as usual. Only the Militiaman Stanislaus Katczinsky has died. Then I know nothing more."

"Tjaden reappears. He is still quite excited and again joins the conversation, wondering just how a war gets started. "Mostly by one country badly offending another," answers Albert with a slight air of superiority. Then Tjaden pretends to be obtuse. "A country? I don't follow. A mountain in Germany cannot offend a mountain in France. Or a river, or a wood, or a field of wheat." "Are you really as stupid as that, or are you just pulling my leg?" growls Kropp. "I don't mean that at all. One people offends the other—" "Then I haven't any business here at all," replies Tjaden, "I don't feel myself offended." "Well, let me tell you," says Albert sourly, "it doesn't apply to tramps like you." "Then I can be going home right away," retorts Tjaden, and we all laugh."

"But now, for the first time, I see you are a man like me. I thought of your hand-grenades, of your bayonet, of your rifle; now I see your wife and your face and our fellowship. Forgive me, comrade. We always see it too late. Why do they never tell us that you are poor devils like us, that your mothers are just as anxious as ours, and that we have the same fear of death, and the same dying and the same agony — Forgive me, comrade; how could you be my enemy?"

"I am very quiet. Let the months and years come, they can take nothing from me, they can take nothing more. I am so alone, and so without hope that I can confront them without fear. The life that has borne me through these years is still in my hands and my eyes. Whether I have subdued it, I know not. But so long as it is there it will seek its own way out, heedless of the will that is within me."

"We march up, moody or good-tempered soldiers — we reach the zone where the front begins and become on the instant human animals."

"It is very queer that the unhappiness of the world is often brought on by small men. They are so much more energetic and uncompromising than the big fellows."

"We are not youth any longer. We don’t want to take the world by storm. We are fleeing. We fly from ourselves. From our life. We were eighteen and had begun to love life and the world; and we had to shoot it to pieces. The first bomb, the first explosion, burst in our hearts. We are cut off from activity, from striving, from progress. We believe in such things no longer, we believe in the war."

"Aber das ist wohl so, weil ein einzelner immer der Tod ist — und zwei Millionen immer nur eine Statistik."

"This book is to be neither an accusation nor a confession, and least of all an adventure, for death is not an adventure to those who stand face to face with it. It will try simply to tell of a generation of men who, even though they may have escaped shells, were destroyed by the war."

"It is just as much a matter of chance that I am still alive as that I might have been hit. In a bomb-proof dug-out I might have been smashed to atoms, and in the open may survive ten hours' bombardment unscathed. No soldier survives a thousand chances. But every soldier believes in Chance and trusts his luck."

"It is when one is alone that one begins to observe Nature and to love her."

"A word of command has made these silent figures our enemies; a word of command might transform them into our friends."

"Friedrich Schlegel is one example of a thinker whose reputation has suffered unjustly. Bernal writes about him that he was a racist, ‘even if he never expressed it clearly’.... The fact is that Schlegel maintains that the human being's physique is fairly irrelevant for understanding the events of history..."

"[A]ll those countless battles—those endless, and... for the greater part, useless wars, of which... fills up for so many thousand years... are but little atoms compared with the great whole of human destiny."

"This perception—this comprehension—this right discernment of the great events and general results of universal history, is what might be termed a science of history; and I would have here preferred that term, were it not liable to much misconception, and might have been understood as referring more to special and learned inquiries, than the other name I have adopted..."

"The first fundamental rule of historical science and research, when by these is sought a knowledge of the general destinies of mankind, is to keep these, and every object connected with them, steadily in view, without losing ourselves in the details of special inquiries and particular facts, for the multitude and variety of these subjects is absolutely boundless; and on the ocean of historical science the main subject easily vanishes from the eye. ...In the higher grades of academic instruction, the lessons on history must vary with each one's calling and pursuits ...[T]he archives of many a state would alone furnish occupation for more than a man's life. ...The first fundamental rule ...to keep the attention fixed on the main subject, and not to let it be distracted or dissipated by a number of minute details—concerned more the method of historical science. The second rule regards the subject and purport of history... [W]e should not wish to explain every thing. Historical tradition must never be abandoned in the —otherwise we lose all firm ground and footing... [W]e have nothing to do but to record, as it is given, the best and safest testimony which tradition, so far as we have it, can afford... Extremely hazardous is the desire to explain every thing, and to supply whatever appears a gap in history—for in this propensity lies the first cause and germ of all those violent and arbitrary hypotheses which perplex and pervert the science of history far more than the open avowal of our ignorance, or the uncertainty of our knowledge: hypotheses which give an oblique direction, or an exaggerated and false extension to a view of the subject originally not incorrect. And even if there are points which appear not very clear to us, or which we leave unexplained—this will not prevent us from comprehending, so far... as the limited conception of man is able, the great outline of human history, though here and there a gap should remain."

"The most important subject, and the first problem of philosophy, is the restoration in man of the lost image of God; so far as this relates to science. Should this restoration in the internal consciousness be fully understood, and really brought about, the object of pure philosophy is attained."

"Fragmente, sagen Sie, wären die eigentliche Form der Universalphilosophie."

"To point out historically... the progress of this restoration in the various periods of the world, constitutes the object of the "Philosophy of History.""

"In a man like Friedrich von Schlegel the courage to be as an individual self produced complete neglect of participation, but it also produced, in reaction to the emptiness of this self-affirmation, the desire to return to a collective. Schlegel, and with him many extreme individualists in the last hundred years, became Roman Catholics. The courage to be as oneself broke down, and one turned to an institutional embodiment of the courage to be as a part."

"Moderation is the spirit of castrated narrow-mindedness."

"One can only become a philosopher, but not be one. As one believes he is a philosopher, he stops being one."

"Whoever does not philosophize for the sake of philosophy, but rather uses philosophy as a means, is a sophist."

"Giebts eine unsichtbare Kirche, so ist es die jener grossen Paradoxie, die von der Sittlichkeit unzertrennlich ist, und von der bloss philosophischen noch sehr unterschieden werden muss. Menschen, die so ekzentrisch sind, im vollen Ernst tugendhaft zu seyn und zu werden, verstehn sich überall, finden sich leicht, und bilden eine stille Opposizion gegen die herrschende Unsittlichkeit, die eben für Sittlichkeit gilt. Ein gewisser Mystizismus des Ausdrucks, der bey einer romantischen Fantasie und mit grammatischem Sinn verbunden, etwas sehr Reizendes und etwas sehr Gutes seyn kann, dient ihnen oft als Symbol ihrer schönen Geheimnisse."

"One presupposition, which in this matter has been of great harm and continues to do harm, is the separation between oriental and Greek studies and [the Greek and oriental} mind; [this] is increasingly concocted and arbitrarily applied, as if this grand difference had foundations in reality. In the history of humankind the inhabitants of Asia and the Europeans are to be seen as members of one family, whose history ought never to be divided, if one wants to understand the whole."

"Prudishness is pretense of innocence without innocence. Women have to remain prudish as long as men are sentimental, dense, and evil enough to demand of them eternal innocence and lack of education. For innocence is the only thing which can ennoble lack of education."

"Als vorübergehender Zustand ist der Skeptizismus logische Insurrektion; als System ist er Anarchie. Skeptische Methode wäre also ungefähr wie insurgente Regierung."

""Already from the beginning possessed the brightest and most sincere clarity [and that it had] in its first and most fundamental parts the highest concepts from the world of pure thought, just as it expresses the whole foundation of consciousness not through image, but with immediate clarity."

""It is true that the Indian is almost entirely a philosophical or rather a religious language, and perhaps none, not even excepting the Greek, is so philosophically clear and sharply defined: It has no variable or arbitrary combination of abstractions, but is formed on It permanent system, in which the deep symbolic signification of words and expressions reciprocally explain, elucidate, and support each other."

"If, in the last decades, an overly one-sided and simply frivolous preoccupation with the Greeks has distanced us too much from the solemnity of the ancient world, or even from the sources of all higher truth, the totally new knowledge and appreciation of oriental antiquity is able, the more deeply we immerse ourselves in it, to lead us back to the knowledge of the divine and to that power of conviction, which first gave life to all art and all wisdom."

"[Languages that lacked inflection, he claimed, were barren and uncreative] only something like a heap of atoms, which the winds of chance can easily drive apart or push back together; the relationship [between them] is nothing but a purely mechanical one made by external attaching. These languages lack in their original form a germ from which life can unfold; the derivations always remain lacking, and when afterwards their artificiality has increased so much because of the appending of more and more affixes, the difficulty of achieving true, simple beauty and lightness is exacerbated even more. What appears to be richness is in fact poverty..."

"Even the loftiest philosophy of the Europeans, the idealism of reason, as it is set forth by Greek philosophers, appears, in comparison with the abundant light and vigour of Oriental idealism, like a feeble Promethean spark in the full flood of heavenly glory of the noonday sun—faltering and feeble, and ever ready to be extinguished."

"Religion is usually nothing but a supplement to or even a substitute for education, and nothing is religious in the strict sense which is not a product of freedom."

"Everything, absolutely everything, comes from India."

"It cannot be denied that the early Indians possessed knowledge of God. All their writings are replete with sentiments and expressions, noble, clear, severely grand, as deeply conceived in any human language in which men have spoken of their God."

"A year later, the influential Friedrich von Schlegel argued that "the Northwest of India must be considered the central point from which all of these nations had their origin" (505)."

"The doctrine of the transmigration of souls was indigenous to India and was brought into Greece by Pythagoras."

"India is pre-eminently distinguished for the many traits of original grandeur of thought and of the wonderful remains of immediate knowledge."

"Germany had no material interests and responded spiritually to India. Friedrich Schlegel, hailed as “the inventor of the Oriental Renaissance,” wrote in 1803, “Everything, yes, everything without exception has its origin in India.” He proclaimed India with Greece and Germany, the most philosophical of nations. “If one considers,” he said, “the superior conception which is at the basis of the truly universal Indian culture and which, itself divine, knows how to embrace in its universality everything that is divine without distinction, then, what we in Europe call religion or what we used to call such, no longer seems to deserve that name. And one would like to advice everyone who wants to see religion, he should, just as one goes to Italy to study art, go to India for that purpose where he may be certain to find at least fragments for which he will surely look in vain in Europe.” Friedrich Schlegel’s The Language and Wisdom of the Indians (1808) was the first German contribution to Indology. Friedrich wrote, “May Indic studies find as many disciples and protectors as Germany and Italy saw spring up in such great numbers for Greek studies in the fifteenth and sixteenth centuries, and may they be able to do as many things in as short a time. The Renaissance of antiquity promptly transformed and rejuvenated all the sciences; we might add that it rejuvenated and transformed the world. We could even say that the effects of Indic studies, if these enterprises were taken up and introduced into learned circles with the same energy today, would be no less great or far-reaching.”"

"Here is the actual source of all languages, all the thoughts and poems of the human spirit; everything, everything without exception comes from India."

"India is not only at the origin of everything, she is superior in everything, intellectually, religiously or politically and even the Greek heritage seems pale in comparison."