Philosophers From France

"To be a Communist is to be a partisan and artisan of Marxism-Leninist philosophy: of dialectical materialism."

"The reproduction of labour power thus reveals as its sine qua non not only the reproduction of its ‘skills’ but also the reproduction of its subjection to the ruling ideology. ... It is in the forms and under the forms of ideological subjection that provision is made for the reproduction of the skills of labour power."

"Life is no longer sacred from the moment the living become too numerous. The lives of surplus men are no more valuable than those of insects, and soldiers killed in war are no different in the eyes of those who command them."

"The cities we inhabit are schools of death because they are inhuman. Each has become a den of noise and stench. Each has become a chaos of buildings where we amass ourselves by the millions, losing our life's purpose. Unfortunates, with no escape, we feel that we have put ourselves, willingly or not, in the labyrinth of the absurd, from which we will only emerge dead, for our destiny is to multiply without end, only to perish in great numbers. With each turn of the wheel, the cities we inhabit advance imperceptibly towards each other, aspiring to merge into an absolute chaos of noise and stench. With each turn of the wheel, the price of land rises, and in the labyrinth that devours free space, the revenue from investments builds hundreds of walls, day after day. Since money must work and the cities we inhabit must progress, it's still legitimate for their houses to double in height with each generation, even if they lack water every two days. The builders only seek to escape the fate they are preparing for us by fleeing to the countryside."

"Since order is not infallible, it is up to war to one day remedy its faults, and as order continues to multiply them, we are heading towards war; war and the future seem inseparable. This is the only certainty: death is, in a word, the meaning of everything, and man is but a thing in the face of death, as are nations. History is a passion, and its victims are legion. The world we live in is hell moderated by nothingness, where man, refusing to know himself, prefers to sacrifice himself like an animal species that has become too numerous - similar to swarms of locusts and armies of rats - believing that it is more sublime to perish, to perish innumerable times, than to finally reconsider the world he inhabits."

"We, who are not satisfied with empty words, consent to disappear, and we rejoice in our fate. We didn't choose to be born, and consider ourselves fortunate to have nowhere to outlive this life, which was imposed upon us rather than given — a life full of sorrows and pains with dubious or harmful pleasures."

"We live for death, love for death, and give birth and toil for death. Our works and days now follow one another in the shadow of death. The discipline we adhere to, the values we uphold, and the plans we make all lead to one end: death."

"Our most terrifying fears and our innermost secret desires for extermination are reflected in this elegant and profound book, without any sort of leniency to attenuate the disgust and hopelessness we feel when faced with a humanity constantly atrophied by a series of values and practices that lead to chaos."

"Evil desires men to multiply, for the more men there are, the less they are worth. To be truly human, man will never be rare enough."

"We strive towards death like an arrow towards its target, and we never miss. Death is our only certainty, and we always know that we will die, no matter where, when, or how. The idea of eternal life is nonsense, eternity is not life, death is the rest we seek, life and death are intertwined, and those who demand something else ask for the impossible and will earn nothing but smoke."

"In every saint there lurks an arrant knave, the marrow of all holiness being absolute hellishness. That's why our Saviors are of no avail, their remedies being too strong for the common man, who is the puppet of his fleshly appetite and not a sinner."

"Great heed has to be taken about the fact that most of us desire to remain unconscious: felicity (in eyes of common man) is rapture and rapture seems a quenching of awareness reduced to the awareness of its obliteration... Sex and Religion are centred on it both and I dare say that their convenience will in future be to join instead of rivalling, as they are wont to do, obscenity will be religious as it was long ago."

"The few truths contained in the so-called Catholic faith lead us back to Gnosticism, which is a precise description of universal misery and absurdity, literally doubling its weight with death. In the light of Gnosis, we rediscover in Existentialism the abandonment and confinement of man: he is left alone, chained, and walks among the crowd under the closed vault of destiny, prey to loneliness and finitude. He discovers that he did not choose the suffering he has to endure, that he was just there, nothing else, and that he cannot transcend this situation since it is part of his essence."

"Happiness rarely leads us to intellectual adventures. Writers and artists, not to mention philosophers, are usually dissatisfied with themselves or the world."

"The older I grow, the more Gnosis speaks to my reason: the world is not ruled by a Providence, it's intrinsically evil and deeply absurd, and Creation is either the dream of blind intelligence or the game of a principle without a moral."

"Our moral ideas are not transcendent, our moral ideas are historical and History obeys to changing Aions, we feel that ours is fading and no authority can enforce confidence rooted in what no power includes : in Sensibility itself. To every Aion a new Sensibility adheres and to each Sensibility another Aion is related, sin is nowhere, we only see abuse and worst among abuses, the delusion of sin as such."

"It's because life itself is inhuman that men are not human."

"The educated reader knows, as he reads me, that he is listening to a fugue in four voices."

"Imagine a world in which thirty billion humans would live like the people in Asia, cramped into a few cities the size of France, with hundred-story buildings containing a hundred thousand rooms, where water runs for only two hours a day. Most of them would be born, live, and die in ten-unit structures, breathing air supplied by machines and consuming rather unappetizing food made of algae, cellulose, or even insects. Is it any wonder that some feel the urge to destroy everything, if only to avoid a nightmare that has now become inevitable?"

"I was born to myself between 1946 and 1948, I then opened my eyes on the world, until that moment I have been blind."

"If I had to live my life over again, I wouldn't change a thing. I fully approve of what I've done, and I'm immensely proud of myself. It's life itself that I despise, not my existence; it's the principle, not its application, that couldn't have been better, given the circumstances."

"Most of us live betwixt quiet despair and furious nihilism."

"I would be pleased indeed, if the universe were full of blazing ovens, concentration camps, and people deported."

"My entire existence is a methodical "NO”."

"Every child believes in its parents: that seems to be the first mistake, for they are usually not gods but ordinary people, and a child will never reach manhood unless it sees through this deception. The free man must be unfaithful to his roots; otherwise, he becomes a servant."

"Pessimism has never been in fashion because no order could stand it; it's a luxury of the mind, and thus beyond the reach of the common man."

"Who are the most wicked of men? It's the optimists."

"French, German, English and Spanish are four admirable languages and I manage to express myself in all of them with more or less skill."

"According to Gnosis, the universe is the prison of the species and is virtually embraced by fate, which is reminiscent of Sartre despite all the differences in expression. We enter the world through a gate that requires no explanation: we are the outcasts of women. We emerge from the womb and are thrust into something we didn't choose, which is essentially Heidegger's concept of thrownness. Our mothers cast us into the world, and we awaken as prisoners. When our eyes open, we find ourselves in chains. Our existence is like Plato's cave, where we perceive only the shadows of things."

"I don't hide my profession of pessimism and I'm an avowed partisan of reaction."

"For me, nothingness has a charm that the abortions that populate this place could never have and never will have. I thank heaven that I live here; leaving this world doesn't take any effort."

"I am a racist and a colonialist."

"I spent the first ten years of my life in Germany, the following ten in Paris, the following ten between Argentine and Uruguay."

"We are too many to live, but never enough to suffer and die."

"We are all guilty of existing; Gnosis admits that life is a burden and that the salvation of the species lies in chastity, resulting in universal extinction. Jesus — the real Jesus, not the one of the Catholic Church — expressed a similar sentiment when, as some fragments of the Apocryphal Gospels show, he wished that life would cease in order for misery to end, and that he praised a woman named Salome for being sterile, declaring to her that he came for destroying the opera of the women. These are a couple of rational statements that every reasonable man should adopt, but since the majority is neither reasonable nor sensible, new abortions will be raised in misery, shame, disease, and filth."

"Death is not terrible, life is terrible, but we see things literally and figuratively upside down. The philosopher is the one who puts everything back in its proper place."

"If the fornicators sin, those who impregnate sin a hundred times more."

"The fact that we suffer doesn't necessarily imply that pain is meaningful; quite the contrary! It's always pointless to endure pain, but our vanity refuses to admit it, and therefore builds castles in the air to amuse itself with illusions, which is also called metaphysics."

"Gramsci's remarks are rich and stimulating, but in the last analysis they follow the classical Marxist pattern of analysing religion. Ernst Bloch was the first Marxist author who radically changed the theoretical framework—without abandoning the Marxist and revolutionary perspective. In a similar way to Engels, he distinguished two socially opposed currents: on one side the theocratic religion of the official churches, opium of the people, a mystifying apparatus at the service of the powerful; on the other the underground, subversive and heretical religion of the Albigensians, the Hussites, Joachim di Fiori, Thomas Münzer, Franz von Baader, Wilhelm Weitling and Leo Tolstoy."

"For centuries, Catholic theology and popular tradition saw the poor as the earthly image of Christ's sufferings. As the theologian A. Bonnefous wrote in his book Le Chrestian charitable (1637), 'the poor man one helps is perhaps Jesus Christ himself'."

"The most surprising and original part of [Lucien Goldmann's] work is, however, the attempt to compare—without assimilating one to another—religious faith and Marxist faith: both have in common the refusal of pure individualism (rationalist or empiricist) and the belief in trans-individual values—God for religion, the human community for socialism. In both cases the faith is based on a wager—the Pascalian wager on the existence of God and the Marxist wager on the liberation of humanity—that presupposes risk, the danger of failure and the hope of success."

"Ernst Bloch ... recognized the dual character of the religious phenomenon, its oppressive aspect as well as its potential for revolt. The first requires the use of what he called 'the cold stream of Marxism': the relentless materialist analysis of ideologies, idols and idolatries. The second, however, requires 'the warm stream of Marxism', seeking to rescue religion's utopian cultural surplus, its critical and anticipatory force."

"We are living in a world which seems to be founded on the refusal to reflect."

"The past, when it is merely known historically (that is, as a subject for abstract study), somehow piles itself up outside our real lives. ... I think that one of the duties of a philosopher, if he shows himself worthy of his vocation today, is to attack quite directly those dissimulating forces which are all working toward what might be called the neutralization of the past; and whose conjoint effect consists in arousing in contemporary man a feeling of what I should like to call insulation in time."

"No philosopher would be willing to accept the idea of philosophy as a way of escape, but might there not be a question of the philosopher being in duty bound to refuse to accept a world, like our real world here, of disorder and crime where the values of the mind and spirit can no longer find a home?"

"We ought to be able to see more clearly just for what reason the mass-man is so easily turned into a fanatic. What I seem to myself to have grasped is this, that such permeability is due to the fact that man, that the individual, in order to belong to the mass, to be a mass-man, has had, as a preliminary, though without having had the least awareness of it, to divest himself of that substantial reality which was linked to his initial individuality or rather to the fact of his belonging to a small actual group. The incredibly sinister role of the press, the cinema, the radio, has consisted in passing that original reality through a pair of flattening rollers to substitute for it a superimposed pattern of ideas and images with no real roots in the deep being of the subject of this experiment."

"There can be no whole without a thought which grasps it as a whole; and this grasping of what is before the mind as a whole can be effected only by a sort of voluntary halt in a kind of progressive movement of thought."

"speaking metaphysically, the only genuine hope is hope in what does not depend on ourselves, hope springing from humility and not from pride."

"And yet it is clear that the normal development of a human being implies an increasingly precise and, as it were, automatic division between what concerns him and what does not, between things for which he is responsible and those for which he is not. Each one of us becomes the centre of a sort of mental space arranged in concentric zones of decreasing interest and participat ion. It is as though each one of us secreted a kind of shell which gradually hardened and imprisoned him; and this sclerosis is bound up with the hardening of the categories in accordance with which we conceive and evaluate the world."

"The dynamic element in my philosophy, taken as a whole, can be seen as an obstinate and untiring battle against the spirit of abstraction."