Essayists From Spain

"A Carvalho le molestaba tomar el sol como un lagarto, Pero Teresa demostraba una gran solidaridad con el termostato habitual en todas las mujeres, animales de sangre fría que necesitan el sol y son capaces de someterse a sus rayos con la beatífica expresión del comulgante o incluso con el éxtasis del mistico dispuesto a la entrega divina."

"Envy is pain at someone else’s happiness; jealousy is the pain we feel when we fear that someone else may interfere with the monopoly we have over the person who makes us happy. The envious wishes to deprive the other of something, while the jealous person feels dispossessed of someone he feels belongs to him."

"[E]nvy does not provide any valid information about the surrounding environment. On the contrary, it presents the superior person as an enemy and a scandal, and not as a friend and a model; it narrows and darkens the vital horizon, instead of opening it up and shedding light on it; it identifies the envious’s path of happiness with other people’s, and this produces self-ignorance and depersonalization…"

"For something to be envied it must have two conditions: it must be valuable and it must belong to someone else. This “belong to someone else” is essential: there is no envy without an ownership. And why is it necessary that the good have an owner? Because what is envied is not the particular good, but the joy that it normally carries with it to its owner. The preoccupation of the envious is the happiness of his neighbor. But not all forms of happiness are envied: it is also necessary that the envious person misses the extra happiness that the other enjoys. Envy requires a relative emptiness of happiness and finally the acknowledgment that it cannot be filled in an acceptable space of time. Envy is the pain one feels in the presence of someone else’s happiness, a superior, desired, inaccessible, and unreachable happiness."

"Demagogues appeal to envy because its universality makes potential victims of all people and because the invincible inequality of our own personal capabilities and of the irremediable limitation of many social goods makes it inevitable that the majority will feel inferior to certain minorities. The promotion of this envious feeling of inferiority is the dominant political tactic, at least in the present age. The demagogic promotion of envy, as with everything else that refers to this unpublishable feeling, is not carried out in public but undercover."

"Why [do politicians] appeal to deleterious envy rather than to creative emulation? For the reason that emulation does not accentuate the division, and division is what interests the polarized political class. Emulation distributes energy along the whole group and does not promote the formation of incompatible factions."

"The Basques are Argonauts with very fragile ships."

"The price of freedom is to decide moral and political issues."

"I prefer to be on the side of losers, the misunderstood or lonely people rather than writing about the strong and powerful."

"Anyone could see that this woman is living a nightmare. Except that she goes through her daily life wide awake, knowing that she could make a mistake at any moment."

"The land of easy mathematics where he who works adds up and he who retires subtracts."

"To all the young people who discover they are gay: Don't be afraid to come out of the closet right now."

"A Jewish woman in exile in the 1930s is an antihero."

"She could just pack up and leave, but she does not visualize what's beyond ahead."

"Death is a life of questions that are being buried, and one ends always with doubt tangled in the lips."

"Thought is a flower from other worlds, a tale that is torn in each written word. ……………I go outdoors to give rest to the soul’s tired muscles."

"God borders my incredulity constantly. And my incredulity is so much God, that I am almost sure to adore Him."

"But Juan Antonio Villacañas was more than a social poet, or a poet of the universe or a religious poet, or a poet of human themes, or a poet of love. Villacañas, apart from being a generous person, cordial, a poet in the deepest sense of the word, he is, above all, a poet of all times, a poet of yesterday, a poet of tomorrow. A poet who, in life, despite prizes and triumphs, did not get the recognition that other inferior poets had. Especially during his last years “critics” turned their back to him. But he remained faithful to that which was his passion. Poetry, a poetry that has the flow of a river, the serenity of an autumn day, the light that must be in the look of God."

"If pain does not die we shall make it poetry."

"Whether Villacañas wrote in liras, free verse or whatever form, his poetry constantly springs from a profound search for transcendence and a concern from humanity that can make him to be at once social and spiritual. The vigour of his verses gives them quite often a muscular quality which appears equally in his most earthy poems of indictment or solidarity and in those in which he looks for God, suffers His silence or talks to Him."

"I have an immensity which shivers in the oceans, being, as I am, only a little fountain, small as an eye."

"I come to make song, after the tears. And even if a choir of men sprayed my tongue with silence, poetry will come, with liberating voice, to make my song fall from the trees and reach the most deeply buried abysses of those tears that the child lent me when crying himself into life.Because my infant song is stronger than man’s tears, and it could even conquer me robbing the need of tears from the sun and the wind."

"The earth is brief, as brief as a man’s solemnity. ……… When you, Earth, stop palpitating in my flesh I, flesh, will give you all my earth."

"There are Catalanists because there are Spanishers."

"Every policy that we don't do, will be done against us."

"The State is always, whatever be its form — primitive, ancient, medieval, modern — an invitation issued by one group of men to other human groups to carry out some enterprise in common. That enterprise, be its intermediate processes what they may, consists in the long run in the organisation of a certain type of common life. … [As Renan says,] "To have common glories in the past, a common will in the present; to have done great things together; to wish to do greater; these are the essential conditions which make up a people.… In the past, an inheritance of glories and regrets; in the future, one and the same programme to carry out.… The existence of a nation is a daily plebiscite.""

"That Marxism should triumph in Russia, where there is no industry, would be the greatest contradiction that Marxism could undergo. But there is no such contradiction, for there is no such triumph. Russia is Marxist more or less as the Germans of the Holy Roman Empire were Romans."

"Spontaneous social action will be broken up over and over again by State intervention; no new seed will be able to fructify. Society will have to live for the State, man for the governmental machine. And as, after all, it is only a machine whose existence and maintenance depend on the vital supports around it, the State, after sucking out the very marrow of society, will be left bloodless, a skeleton, dead with that rusty death of machinery, more gruesome than the death of a living organism. Such was the lamentable fate of ancient civilisation. … Already in the times of the Antonines (IInd Century), the State overbears society with its anti-vital supremacy. Society begins to be enslaved, to be unable to live except in the service of the State. The whole of life is bureaucratised. What results? The bureaucratisation of life brings about its absolute decay in all orders."

"Greeks and Latins appear in history lodged, like bees in their hives, within cities, poleis. … The polis is not primarily a collection of habitable dwellings, but a meeting-place for citizens, a space set apart for public functions. The city is not built, as is the cottage or the domus, to shelter from the weather and to propagate the species — these are personal, family concerns — but in order to discuss public affairs. … The man of the fields is still a sort of vegetable. His existence, all that he feels, thinks, wishes for, preserves the listless drowsiness in which the plant lives. The great civilisations of Asia and Africa were, from this point of view, huge anthropomorphic vegetations. …Socrates, the great townsman, quintessence of the spirit of the polis, can say: "I have nothing to do with the trees of the field, I have to do only with the man of the city." What has ever been known of this by the Hindu, the Persian, the Chinese, or the Egyptian?"

"The man with the clear head is the man who frees himself from those fantastic "ideas" and looks life in the face, realises that everything in it is problematic, and feels himself lost. As this is the simple truth — that to live is to feel oneself lost — he who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look round for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life."

"Human life, by its very nature, has to be dedicated to something, an enterprise glorious or humble, a destiny illustrious or trivial. We are faced with a condition, strange but inexorable, involved in our very existence."

"Nationalism is always an effort in a direction opposite to that of the principle which creates nations. The former is exclusive in tendency, the latter inclusive. In periods of consolidation, nationalism has a positive value, and is a lofty standard. But in Europe everything is more than consolidated, and nationalism is nothing but a mania, a pretext to escape from the necessity of inventing something new, some great enterprise."

"The most immediate result of this unbalanced specialisation has been that to-day, when there are more "scientists" than ever, there are much less "cultured" men than, for example, about 1750. And the worst is that with these turnspits of science not even the real progress of science itself is assured. For science needs from time to time, as a necessary regulator of its own advance, a labour of reconstitution, and, as I have said, this demands an effort towards unification, which grows more and more difficult, involving, as it does, ever-vaster regions of the world of knowledge. Newton was able to found his system of physics without knowing much philosophy, but Einstein needed to saturate himself with Kant and Mach before he could reach his own keen synthesis. Kant and Mach — the names are mere symbols of the enormous mass of philosophic and psychological thought which has influenced Einstein."

"The specialist serves as a striking concrete example of the species, making clear to us the radical nature of the novelty. For, previously, men could be divided simply into the learned and the ignorant, those more or less the one, and those more or less the other. But your specialist cannot be brought in under either of these two categories. He is not learned , for he is formally ignorant of all that does not enter into his speciality; but neither is he ignorant, because he is "a scientist," and "knows" very well his own tiny portion of the universe. We shall have to say that he is a learned ignoramus, which is a very serious matter, as it implies that he is a person who is ignorant, not in the fashion of the ignorant man, but with an the petulance of one who is learned in his own special line."

"[I]t is necessary to insist upon this extraordinary but undeniable fact: experimental science has progressed thanks in great part to the work of men astoundingly mediocre, and even less than mediocre. That is to say, modern science, the root and symbol of our actual civilization, finds a place for the intellectually commonplace man and allows him to work therein with success."

"Diogenes, in his mud-covered sandals, tramps over the carpets of Aristippus. The cynic pullulated at every corner, and in the highest places. This cynic did nothing but saboter the civilisation of the time. He was the nihilist of Hellenism. He created nothing, he made nothing. His role was to undo — or rather to attempt to undo, for he did not succeed in his purpose. The cynic, a parasite of civilisation, lives by denying it, for the very reason that he is convinced that it will not fail. What would become of the cynic among a savage people where everyone, naturally and quite seriously, fulfils what the cynic farcically considers to be his personal role?"

"It is not that one ought not to do just what one pleases; it is simply that one cannot do other than what each of us has to do, has to be. The only way out is to refuse to do what has to be done, but this does not set us free to do something else just because it pleases us. In this matter we only possess a negative freedom of will, a noluntas. We can quite well turn away from our true destiny, but only to fall a prisoner in the deeper dungeons of our destiny. … Theoretic truths not only are disputable, but their whole meaning and force lie in their being disputed, they spring from discussion. They live as long as they are discussed, and they are made exclusively for discussion. But destiny — what from a vital point of view one has to be or has not to be — is not discussed, it is either accepted or rejected. If we accept it, we are genuine; if not, we are the negation, the falsification of ourselves. Destiny does not consist in what we feel we should like to do; rather is it recognised in its clear features in the consciousness that we must do what we do not feel like doing."

"He [the "specialist"] is one who, out of all that has to be known in order to be a man of judgment, is only acquainted with one science, and even of that one only knows the small corner in which he is an active investigator. He even proclaims it as a virtue that he takes no cognisance of what lies outside the narrow territory specially cultivated by himself, and gives the name of "dilettantism" to any curiosity for the general scheme of knowledge."

"[T]he mass-man sees in the State an anonymous power, and feeling himself, like it, anonymous, he believes that the State is something of his own. Suppose that in the public life of a country some difficulty, conflict, or problem presents itself, the mass-man will tend to demand that the State intervene immediately and undertake a solution directly with its immense and unassailable resources. This is the gravest danger that to-day threatens civilisation: State intervention; the absorption of all spontaneous social effort by the State."

"To imagine that Caesar aspired to do something in the way Alexander did it — and this is what almost all historians have believed — is definitely to give up trying to understand him. Caesar is very nearly the opposite of Alexander. …[I]t is not merely a universal kingdom that Caesar has in view. His purpose is a deeper one. He wants a Roman empire which does not live on Rome, but on the periphery, on the provinces, and this implies the complete supersession of the City-State. It implies a State in which the most diverse peoples collaborate, in regard to which all feel solidarity."

"When all these things are lacking there is no culture; there is in the strictest sense of the word, barbarism. And let us not deceive ourselves, this is what is beginning to appear in Europe under the progressive rebellion of the masses. The traveller who arrives in a barbarous country knows that in that territory there are no ruling principles to which it is possible to appeal. Properly speaking, there are no barbarian standards. Barbarism is the absence of standards to which appeal can be made."

"I know well that many of my readers do not think as I do. This also is most natural and confirms the theorem. For although my opinion turn out erroneous, there will always remain the fact that many of those dissentient readers have never given five minutes' thought to this complex matter. How are they going to think as I do? But by believing that they have a right to an opinion on the matter without previous effort to work one out for themselves, they prove patently that they belong to that absurd type of human being which I have called the "rebel mass." It is precisely what I mean by having one's soul obliterated, hermetically closed. Here it would be the special case of intellectual hermetism."

"As one advances in life, one realises more and more that the majority of men — and of women — are incapable of any other effort than that strictly imposed on them as a reaction to external compulsion. And for that reason, the few individuals we have come across who are capable of a spontaneous and joyous effort stand out isolated, monumentalised, so to speak, in our experience. These are the select men, the nobles, the only ones who are active and not merely reactive, for whom life is a perpetual striving, an incessant course of training. Training = askesis. These are the ascetics."

"I often asked myself the following question. There is no doubt that at all times for many men one of the greatest tortures of their lives has been the contact, the collision with the folly of their neighbours. And yet how is it that there has never been attempted — I think this is so — a study on this matter, an Essay on Folly? For the pages of Erasmus do not treat of this aspect of the matter."

"It is not a question of the mass-man being a fool. On the contrary, to-day he is more clever, has more capacity of understanding than his fellow of any previous period. But that capacity is of no use to him; in reality, the vague feeling that he possesses it seems only to shut him up more within himself and keep him from using it. Once for all, he accepts the stock of commonplaces, prejudices, fag-ends of ideas or simply empty words which chance has piled up within his mind, and with a boldness only explicable by his ingenuousness, is prepared to impose them everywhere.… Why should he listen if he has within him all that is necessary? There is no reason now for listening, but rather for judging, pronouncing, deciding. There is no question concerning public life, in which he does not intervene, blind and deaf as he is, imposing his "opinions.""

"[I]s this not an advantage? Is it not a sign of immense progress that the masses should have "ideas," that is to say, should be cultured? By no means. The "ideas" of the average man are not genuine ideas, nor is their possession culture. An idea is a putting truth in checkmate. Whoever wishes to have ideas must first prepare himself to desire truth and to accept the rules of the game imposed by it. It is no use speaking of ideas when there is no acceptance of a higher authority to regulate them, a series of standards to which it is possible to appeal in a discussion. These standards are the principles on which culture rests."

"Is it not altogether absurd that, under actual circumstances, the average man does not feel spontaneously, and without being preached at, an ardent enthusiasm for those sciences and the related ones of biology?… Every day furnishes a new invention which this average man utilises. Every day produces a new anesthetic or vaccine from which this average man benefits. … How is it, nevertheless, that there is no sign of the masses imposing on themselves any sacrifice of money or attention in order to endow science more worthily? Far from this being the case, the post-war period has converted the man of science into a new social pariah."

"The form most contradictory to human life that can appear among the human species is the "self-satisfied man.""

"The surrealist thinks he has outstripped the whole of literary history when he has written (here a word that there is no need to write) where others have written "jasmines, swans and fauns." But what he has really done has been simply to bring to light another form of rhetoric which hitherto lay hidden in the latrines."

"Liberalism — it is well to recall this today—is the supreme form of generosity; it is the right which the majority concedes to minorities and hence it is the noblest cry that has ever resounded in this planet. It announces the determination to share existence with the enemy; more than that, with an enemy which is weak. It was incredible that the human species should have arrived at so noble an attitude, so paradoxical, so refined, so acrobatic, so anti-natural. Hence, it is not to be wondered at that this same humanity should soon appear anxious to get rid of it. It is a discipline too difficult and complex to take firm root on earth."