All Quotes

"Would you not like to try all sorts of lives — one is so very small — but that is the satisfaction of writing — one can impersonate so many people."

"To acknowledge the presence of fear is to give birth to failure."

"To work — to work! It is such infinite delight to know that we still have the best things to do."

"By health I mean the power to live a full, adult, living, breathing life in close contact with what I love — the earth and the wonders thereof — the sea — the sun. All that we mean when we speak of the external world. A want to enter into it, to be part of it, to live in it, to learn from it, to lose all that is superficial and acquired in me and to become a conscious direct human being. I want, by understanding myself, to understand others. I want to be all that I am capable of becoming so that I may be (and here I have stopped and waited and waited and it’s no good — there’s only one phrase that will do) a child of the sun. About helping others, about carrying a light and so on, it seems false to say a single word. Let it be at that. A child of the sun."

"Warm, eager, living life — to be rooted in life — to learn, to desire to know, to feel, to think, to act. That is what I want. And nothing less. That is what I must try for. … This all sounds very strenuous and serious. But now that I have wrestled with it, it’s no longer so. I feel happy — deep down. All is well."

"Were we positive, eager, real — alive? No, we were not. We were a nothingness shot with gleams of what might be."

"When we can begin to take our failures nonseriously, it means we are ceasing to be afraid of them. It is of immense importance to learn to laugh at ourselves."

"Risk! Risk anything! Care no more for the opinion of others, for those voices. Do the hardest thing on earth for you. Act for yourself. Face the truth."

"By health I mean the power to live a full, adult, living, breathing life in close contact with what I love — the earth and the wonders thereof — the sea — the sun, all that we mean when we speak of the external world. I want to enter into it, to be part of it, to live in it, to learn from it, to lose all that is superficial and acquired in me and to become a conscious, direct human being. I want, by understanding myself, to understand others."

"I want so to live that I work with my hands and my feeling and my brain. I want a garden, a small house, grass, animals, books, pictures, music. And out of this, the expression of this, I want to be writing (Though I may write about cabmen. That's no matter.) But warm, eager, living life — to be rooted in life — to learn, to desire, to feel, to think, to act. This is what I want. And nothing less. That is what I must try for."

"When I say "I fear" — don't let it disturb you, dearest heart. We all fear when we are in waiting-rooms. Yet we must pass beyond them, and if the other can keep calm, it is all the help we can give each other."

"This all sounds very strenuous and serious. But now that I have wrestled with it, it's no longer so. I feel happy — deep down. May you be happy too. I'm going to Fontainebleau on Monday and I'll be back here Tuesday night or Wednesday morning. All is well."

"Could we change our attitude, we should not only see life differently, but life itself would come to be different. Life would undergo a change of appearance because we ourselves had undergone a change of attitude."

"I always felt that the great high privilege, relief and comfort of friendship was that one had to explain nothing."

"The world to me is a dream and the people in it are sleepers. I have known a few instances of intensity but that is all. I want to find a world in which these instances are united. Shall I succeed? I scarcely care. What is important is to try & learn to live, and in relation to everything – not isolated. This isolation is death to me."

"I am treating you as my friend, asking you to share my present minuses in the hope I can ask you to share my future pluses."

"Once we have learned to read, the meaning of words can somehow register without consciousness."

"Some couples go over their budgets very carefully every month. Others just go over them."

"The more you are motivated by love, the more fearless and free your actions will be."

"I want to recall her as she was day by day as a woman friend and neighbour, gay and gallant and wonderful."

"If I had to describe her in one word I would choose the word exquisite. She was exquisite in her person: soft, fine, shiny brown hair and delicately grained skin, not tall and not small and not thin nor stout, just right. When we went bathing I thought her pretty as a statuette. She was always scrupulously groomed."

"I think that in some abstruse way Murry corrupted and perverted and destroyed Katherine both as a person and a writer. She was a very serious writer, but her gifts were those of an intense realist, with a superb sense of ironic humour and fundamental cynicism. She got enmeshed in the sticky sentimentality of Murry and wrote against the grain of her own nature. At the bottom of her mind she knew this, I think, and it enraged her. And that was why she was so often enraged against Murry."

"[On 2 June] I lunched with K.M. & had 2 hours priceless talk—priceless in the sense that to no one else can I talk in the same disembodied way about writing; without altering my thought more than I alter it in writing here."

"[There exists a] profound national commitment to the principle that debate on public issues should be uninhibited, robust, and wide-open, and that it may well include vehement, caustic, and sometimes unpleasantly sharp attacks on government and public officials."

"[In] democratic societies … the state can't control behavior by force. It can to some extent, but it's much more limited in its capacity to control by force. Therefore, it has to control what you think. … One of the ways you control what people think is by creating the illusion that there's a debate going on, but making sure that that debate stays within very narrow margins. Namely, you have to make sure that both sides in the debate accept certain assumptions, and those assumptions turn out to be the propaganda system. As long as everyone accepts the propaganda system, then you can have a debate."

"The smart way to keep people passive and obedient is to strictly limit the spectrum of acceptable opinion, but allow very lively debate within that spectrum—even encourage the more critical and dissident views. That gives people the sense that there's free thinking going on, while all the time the presuppositions of the system are being reinforced by the limits put on the range of the debate."

"I never knew any debatable point not maintained on both sides by unanswerable arguments..."

"For in the absence of debate unrestricted utterance leads to the degradation of opinion. By a kind of Gresham's law the more rational is overcome by the less rational, and the opinions that will prevail will be those which are held most ardently by those with the most passionate will. For that reason the freedom to speak can never be maintained merely by objecting to interference with the liberty of the press, of printing, of broadcasting, of the screen. It can be maintained only by promoting debate."

"An entire generation is experiencing a crisis of free speech, of authenticity, and of honesty to oneself and one’s values. For every member of... that 62 percent of young people self-censoring, for every constructive debate that never happens, for every brilliant idea that never gets voiced, it amounts to a true tragedy. Generation Z deserves permission to engage with controversial topics and to lean into ambiguity. The realm of discomfort is where growth and discovery occur. As we come of age, we need the freedom to fumble, and the reasonable expectation of grace and forgiveness when we do. Unless our society abandons its censorious tendencies, it will yield a generation unable to speak freely, to take risks, or even just to be authentic."

"I yield to no man—if I may borrow that majestic parliamentary phrase—I yield to no man in my belief in the principle of free debate, inside or outside the halls of Congress. The sound of tireless voices is the price we pay for the right to hear the music of our own opinions. But there is also, it seems to me, a moment at which democracy must prove its capacity to act. Every man has a right to be heard; but no man has the right to strangle democracy with a single set of vocal cords."

"Argument is to me the air I breathe. Given any proposition, I cannot help believing the other side and defending it."

"Ignorantia non est argumentum."

"In the national debate about a serious issue, it is the expression of the minority's viewpoint that most demands the protection of the First Amendment. Whatever the better policy may be, a full and frank discussion of the costs and benefits of the attempt to prohibit the use of marijuana is far wiser than suppression of speech because it is unpopular."

"To me "bipartisan foreign policy" means a mutual effort, under our indispensable two-Party system, to unite our official voice at the water's edge so that America speaks with maximum authority against those who would divide and conquer us and the free world. It does not involve the remotest surrender of free debate in determining our position. On the contrary, frank cooperation and free debate are indispensable to ultimate unity. In a word, it simply seeks national security ahead of partisan advantage. Every foreign policy must be totally debated... the "loyal opposition" is under special obligation to see that this occurs."

"[Spinoza] — A God-intoxicated man. [Original in German: Ein Gottbetrunkener Mensch.]"

"Is it possible to talk by dancing? And yet I dare swear that's how the gods and devils must talk to one another."

"I have made it a rule of my life never to regret and never to look back. Regret is an appalling waste of energy, and no one who intends to become a writer can afford to indulge in it. You can't get it into shape; you can't build on it; it's only good for wallowing in."

"In Hegel there are three elements, Spinoza's Substance, Fichte's Self-Consciousness and Hegel's necessarily antagonistic unity of the two, the Absolute Spirit. The first element is metaphysically disguised nature separated from man; the second is metaphysically disguised spirit separated from nature; the third is the metaphysically disguised unity of both, real man and the real human species."

"Hegel's History of Philosophy presents French materialism as the realization of Spinozistic Substance, which in any case is more comprehensible than the "French school of Spinoza.""

"Herr Bauer picked out French materialism as a school of Spinoza from Hegel's History of Philosophy. But when he found in another of Hegel's works that deism and materialism are two parties with one and the same fundamental principle, he concluded that Spinoza had two schools which disputed over the meaning of his system."

"Even in the case of philosophers who give systematic form to their work, Spinoza for instance, the true inner structure of the system is quite unlike the form in which it was consciously presented by him."

"Perhaps then we shall take note that the eternity of substance is not, as Spinoza himself reflected, directly assimilable to the permanence of a nature already given in itself, in an abstract and static manner, according to the idea of “substance which has not yet become subject” developed by Hegel regarding Spinoza; but, to the extent that this substance is inseparable from its productivity, that it manifests itself nowhere else than in the totality of its modal realizations, in which it is absolutely immanent, it is a nature that is itself produced in a history, and under conditions that the latter necessarily attaches to it. Thus for the soul to attain the understanding of its union with the whole of nature is also to recognize historically what confers on it its own identity, and it is in a certain way, then, to respond to the question “Who am I now?”"

"Everything in life that we really accept undergoes a change. So suffering must become Love. This is the mystery. This is what I must do."

"...But no matter how enamoured one may be with Postmodernist instability of meanings and signification slippage, absolutely nothing can make spinozisme as employed in Diderot's Promenade and the Encyclopédie, or in High Enlightenment literature, compatible with Revelation, divine providence, religious authority, theism, mysticism, fideism, eclecticism, moral relativism, Aristotelian substances, Platonic ideals, Prisca theologia (natural religion), Cartesian dualism, Lockean dualism based on supra rationem, double truth, fixity of species, Epicurean swerves, La Mettrie's materialism, or skepticism. ‘Spinozists’ a term already in very wide use, in Britain, Germany, France, and Italy, as well as Holland well before 1700, and ‘spinozisme’ as used in eighteenth-century France, can never mean, or ever be blended with, any of these trends. It may not always be a rigorous philosophical-theological category."

"An important part of Deleuze's oeuvre is devoted to the reading of philosophers: the Stoics, Leibniz, Hume, Kant, Nietzsche, Bergson, etc. But a rather singular position in this list would be assigned to Spinoza, owing to the philosophical interest that corresponds to him [...]"

"Spinozism dominated the eighteenth century both in its later French variety, which made matter into substance, and in deism, which conferred on matter a more spiritual name.... Spinoza's French school and the supporters of deism were but two sects disputing over the true meaning of his system...."

"And what this Lange has to say about the Hegelian method and my application of the same is simply childish. First, he understands rien [nothing] about Hegel's method and, therefore, second, still less about my critical manner of applying it. In one respect he reminds me of Moses Mendelssohn. That prototype of a windbag once wrote to Lessing asking how he could possibly take ‘that dead dog Spinoza’ au sérieux ! In the same way, Mr Lange expresses surprise that Engels, I, etc., take au sérieux the dead dog Hegel, after Büchner, Lange, Dr Dühring, Fechner, etc., had long agreed that they—poor dear—had long since buried him."

"The mystifying side of Hegelian dialectic I criticised nearly thirty years ago, at a time when it was still the fashion. But just as I was working at the first volume of “Das Kapital,” it was the good pleasure of the peevish, arrogant, mediocre ‘Epigonoi who now talk large in cultured Germany, to treat Hegel in same way as the brave Moses Mendelssohn in Lessing's time treated Spinoza, i.e., as a “dead dog.” I therefore openly avowed myself the pupil of that mighty thinker, and even here and there, in the chapter on the theory of value, coquetted with the modes of expression peculiar to him."

"Descartes... fell back on his original confusion of matter with space—space being, according to him, the only form of substance, and all existing things but affections of space. This error... forms one of the ultimate foundations of the system of Spinoza."

"Spinoza's teachings were already known outside of Holland during the final years of his life [approximately in his late 30s to early 40s]. So fast did his fame spread that at a time when no Jew could occupy an academic position in Central and Western Europe he was invited to fill the chair of philosophy in the University of Heidelberg [1673], one of the most important seats of learning of the time in Germany."