Humanists

"In Brazil, it goes like this: communists only read communist authors, (economic) liberals only read liberal authors and so on. Each one is afraid of tarnishing their little soul with sinful thoughts. In order for someone to speak with some propriety about the communist movement, they must have previously studied the following things:"

"… Marx and Bakunin were engaged in a conflict in which it is hard to distinguish political from personal animosities. Marx did his best to persuade everybody that Bakunin was only using the International for his private ends, and in March 1870 he circulated a confidential letter to this effect. He also saw the hand of Bakunin (whom he never met after 1864) on every occasion when his own policies were opposed in the International. Bakunin, for his part, not only combated Marx’s political programme but, as he often wrote, regarded Marx as a disloyal, revengeful man, obsessed with power and determined to impose his own despotic authority on the whole revolutionary movement. Marx, he said, had all the merits and defects of the Jewish character; he was highly intelligent and deeply read, but an inveterate doctrinaire and fantastically vain, an intriguer and morbidly envious of all who, like Lassalle, had cut a more important figure than himself in public life. (pp. 247-8)"

"To sum up [Trotsky wrote], “the road to Socialism lies through a period of the highest possible intensification of the principle of the Slate … The State, before disappearing, assumes the form of the dictatorship of the proletariat, i.e. the most ruthless form of State, which embraces the life of the citizens authoritatively in every direction” ([The Defence of Terrorism] p. 157). It would be difficult indeed to put the matter more plainly. The state of the proletarian dictatorship is depicted by Trotsky as a huge permanent concentration camp in which the government exercises absolute power over every aspect of the citizens’ lives and in particular decides how much work they shall do, of what kind and in what places. Individuals are nothing but labour units. Compulsion is universal, and any organization that is not part of the state must be its enemy, thus the enemy of the proletariat. All this, of course, is in the name of an ideal realm of freedom, the advent of which is expected after an indefinite lapse of historical time. (pg. 512)"

"But we may safely predict that Marx himself will become more and more what he already is: a chapter from a textbook of the history of ideas, a figure that no longer evokes any emotions, simply the author of one the 'great books' of the nineteenth century - one of those books that very few bother to read but whose titles are known to the educated public."

"Karl Marx was born at Trier on 5 May 1818, the child of Jewish parents with a long rabbinical tradition on both sides. His grandfathers were rabbis; his father, a well-to-do lawyer, changed his first name from Herschel to Heinrich and adopted Protestantism, which in Prussia was a necessary condition of professional and cultural emancipation. (pg. 96)"

"Marx sees Epicurus as a destroyer of the Greek myths and as a philosopher bringing to light the break-up of a tribal community. His system destroyed the visible heaven of the ancients as a keystone of political and religious life. Marx allies himself, so to speak, with Epicurean atheism, which he regards at this stage as a challenge by the intellectual élite to the cohorts of common sense. ‘As long as a single drop of blood pulses in her world-conquering and totally free heart, philosophy will continually shout at her opponents the cry of Epicurus: “Impiety does not consist in destroying the gods of the crowd but rather in ascribing to the gods the ideas of the crowd.”’ (pp. 102-3)"

"# The classics of Marxism: Marx, Engels, Lenin, Stalin, Mao Zedong."

"From the point of view of the development of Marx’s theories, his early journalistic writings are important for two main reasons. In his sharp attacks on the censorship law he spoke out unequivocally for the freedom of the Press, against the levelling effect of government restriction (‘You don’t expect a rose to smell like a violet; why then should the human spirit, the richest thing we have, exist only in a single form?’), and also expressed views concerning the whole nature of the state and the essence of freedom. Pointing out that the vagueness and ambiguity of the Press law placed arbitrary power in the hands of officials, Marx went on to argue that censorship was contrary not only to the purposes of the Press, but to the nature of the state as such. (pp. 120-1)"

"I played over the music of that scoundrel Brahms. What a giftless bastard! It annoys me that this self-inflated mediocrity is hailed as a genius."

"He came as a true friend, to share with me all my sorrow; he strengthened my heart as it was about to break, he lifted my thoughts, lightened, when it was possible, my spirits. In short, he was my friend in the fullest sense of the word. I can truly say, my children, that I have never loved a friend as I loved him; it is the most beautiful mutual understanding of two souls. I do not love him for his youthfulness, nor probably for any reason of flattered vanity. It is rather his elasticity of spirit, his fine gifted nature, his noble heart that I love... Joachim, too, as you know, was a true friend to me, but... it was really Johannes who bore me up... Believe all that I, your mother, have told you, and do not heed those small and envious souls who make light of my love and friendship, trying to bring up for question our beautiful relationship, which they neither fully understand nor ever could."

"Applying here Brahms' contributions to an unrestricted musical language will enable the opera composer to overcome the metrical handicaps of his libretto's prose; the production of melodies and other structural elements will not depend on the versification, on the meter, or on the absence of possibilities for repetitions. There will be no expansion necessary for mere formal reasons and changes of mood or character will not endanger the organization. The singer will be granted the opportunity to sing and to be heard; he will not be forced to recite on a single note, but will be offered melodic lines of interest; in a word, he will not be merely the one who pronounces the words in order to make the action understandable. He will be a singing instrument of the performance. It seems-if this is not wishful thinking-that some progress has already been made in this direction, some progress in the direction toward an unrestricted musical language which was inaugurated by Brahms the Progressive."

"On one stave, for a small instrument, the man writes a whole world of the deepest thoughts and most powerful feelings. If I imagined that I could have created, even conceived the piece, I am quite certain that the excess of excitement and earth-shattering experience would have driven me out of my mind."

"If there is any one here tonight whom I have not offended, I apologize!"

"One of the giants of classical music, Johannes Brahms appeared to arrive fully armed, found a style in which he was comfortable – traditional structures and tonality in the German idiom – and stuck to it throughout his life. He was no innovator, preferring the logic of the symphony, sonata, fugue and variation forms."

"I wish I could write to you as tenderly as I love you and tell you all the good things that I wish you. You are so infinitely dear to me, dearer than I can say... If things go on much longer as they are at present I shall have sometime to put you under glass or to have you set in gold. If only I could live in the same town with you and my parents... Do write me a nice letter soon. Your letters are like kisses."

"It always saddens me to think that after all I am not yet a proper musician; but I have more aptitude for the calling than probably many of the younger generation have as a rule. It gets knocked out of you. Boys should be allowed to indulge themselves in jolly music; the serious kind comes of its own accord, although the lovesick does not. How lucky is the man who, like Mozart and others, goes to the tavern of an evening and writes some fresh music. For he lives while he is creating."

"High on the mountain, deep in the valley, I greet you a thousandfold."

"There is so much that is true in your letter — if not all— and I must confess that with remorse and regret; but with pleasure and satisfaction I realise how kind it is — only an angel like you could have written so kindly... Life is a wild polyphony, but often a good woman like you can bring about some exquisite resolution of its discords."

"No habrá desarrollo sin educación, ni progreso sin cultura."

"Por haber nacido a orillas del Bósforo, soy bizantino de nación, pero francés de educación, alemán de formación, español de vocación, catalán de corazón, canario de añoración, y ahora barranquillero de adopción y afición."

"Leisure is permissible, we understand, because it costs money; idleness is not, because it doesn’t. Leisure is focused; whatever thinking it requires is absorbed by a certain task: sinking that putt, making that cast, watching that flat-screen TV. Idleness is unconstrained, anarchic. Leisure—particularly if it involves some kind of high-priced technology—is as American as a Fourth of July barbecue. Idleness, on the other hand, has a bad attitude. It doesn’t shave; it’s not a member of the team; it doesn’t play well with others. It thinks too much, as my high school coach used to say. So it has to be ostracized."

"If we have no time to think, to mull, if we have no time to piece together the sudden associations and unexpected, mid-shower insights that are the stuff of independent opinion, then we are less citizens than cursors, easily manipulated, vulnerable to the currents of power."

"The alarm rings and we’re off, running so hard that by the time we stop we’re too tired to do much of anything except nod in front of the TV, which, like virtually all the other voices in our culture, endorses our exhaustion, fetishizes and romanticizes it and, by daily adding its little trowelful of lies and omissions, helps cement the conviction that not only is this how our three score and ten must be spent but that the transaction is both noble and necessary."

"Forget the visions of sanctioned leisure: the view from the deck in St. Moritz, the wafer-thin TV. Consider the price."

"Could the Church of Work—which today has Americans aspiring to sleep deprivation the way they once aspired to a personal knowledge of God—be, at base, an anti-democratic force? Well, yes. James Russell Lowell, that nineteenth-century workhorse, summed it all up quite neatly: “There is no better ballast for keeping the mind steady on its keel, and sav­ing it from all risk of crankiness, than business.”"

"In the lifetime that has passed since Calvin Coolidge gave his speech to the American Society of Newspaper Editors in which he famously proclaimed that “the chief business of the American people is business,” the dominion of the ants has grown enormously. Look about: The business of business is everywhere and inescapable; the song of the buyers and the sellers never stops."

"A resuscitated orthodoxy, so pervasive as to be nearly invisible, rules the land. Like any religion worth its salt, it shapes our world in its image, demonizing if necessary, absorbing when possible. Thus has the great sovereign territory of what Nabokov called “unreal estate,” the continent of invisible possessions from time to talent to contentment, been either infantilized, rendered unclean, or translated into the grammar of dollars and cents. Thus has the great wilderness of the inner life been compressed into a median strip by the demands of the “real world,” which of course is anything but."

"Idleness is not just a psychological necessity, requisite to the construction of a complete human being; it constitutes as well a kind of political space, a space as necessary to the workings of an actual democracy as, say, a free press. How does it do this? By allowing us time to figure out who we are, and what we believe; by allowing us time to consider what is unjust, and what we might do about it. By giving the inner life (in whose precincts we are most ourselves) its due. Which is precisely what makes idleness dangerous. All manner of things can grow out of that fallow soil."

"I distrust the perpetually busy; always have. The frenetic ones spinning in tight little circles like poisoned rats. The slower ones, grinding away their fourscore and ten in righteousness and pain. They are the soul-eaters."

"Inherent of human condition is the sickness of believing the rest are impostors and heathen, and not ourselves, because nobody recognizes his own mistakes … If one must condemn everyone that misses in a particular point then every mortal would have to be burnt a thousand times. The apostles and Luther himself have been mistaken … If I have taken the word, by any reason, it has been because I think it is grave to kill men, under the pretext that they are mistaken on the interpretation of some point, for we know that even the chosen ones are not exempt from sometimes being wrong."

"I have seen with my own eyes how the pope was carried on the shoulders of the princes, with all the pomp, being adored in the streets by the surrounding people."

"In the Bible, there is no mention of the Trinity… We get to know God, not through our proud philosophical concepts, but through Christ."

"Poor people always lose in struggles."

"Michael Servetus, alone, but trusting in Christ’s most sure protection."

"To kill a man is not to protect a doctrine, but it is to kill a man."

"I do not agree or disagree in everything with either one party or the other. Because all seem to me to have some truth and some error, but everyone recognizes the other’s error and nobody discerns his own."

"The Spaniard, Servetus, contends in his tract that there is but one person in God. The Roman church holds that there are three persons in one essence. I agree rather with the Spaniard."

"Servetus’s death was the turning point in the ideology and mentality dominating since the fourth century."

"From a historical perspective, Servetus died in order that freedom of conscience could become a civil right of the individual in modern society."

"Michel Servet[us], . . . geographer, physician, physiologist, contributed to the welfare of humanity by his scientific discoveries, his devotion to the sick and the poor, and the indomitable independence of his intelligence and his conscience … His convictions were invincible. He made a sacrifice of his life for the cause of the truth."

"By sanctifying cruelty, early Christianity set a precedent for more than a millennium of systematic torture in Christian Europe. If you understand the expressions to burn at the stake, to hold his feet to the fire, to break a butterfly on the wheel, to be racked with pain, to be drawn and quartered, to disembowel, to flay, to press, the thumbscrew, the garrote, a slow burn, and the iron maiden (a hollow hinged statue lined with nails, later taken as the name of a heavy-metal rock band), you are familiar with a fraction of the ways that heretics were brutalized during the Middle Ages and early modern period. During the Spanish Inquisition, church officials concluded that the conversions of thousands of former Jews didn’t take. To compel the conversos to confess their hidden apostasy, the inquisitors tied their arms behind their backs, hoisted them by their wrists, and dropped them in a series of violent jerks, rupturing their tendons and pulling their arms out of their sockets. Many others were burned alive, a fate that also befell Michael Servetus for questioning the trinity, Giordano Bruno for believing (among other things) that the earth went around the sun, and William Tyndale for translating the Bible into English. Galileo, perhaps the most famous victim of the Inquisition, got off easy: he was only shown the instruments of torture (in particular, the rack) and was given the opportunity to recant for “having held and believed that the sun is the center of the world and immovable, and that the earth is not the center and moves.”"

"It would be better to be without the Shu-King than to believe every word of it."

"Benevolence is the tranquil habitation of man, and righteousness is his straight path."

"Tsze-Kung asked Confucius, saying, "Master, are you a sage?" Confucius answered him: "A sage is what I cannot rise to. I learn without satiety, and teach without being tired." Tsze-Kung said: "You learn without satiety: that shows your wisdom. You teach without being tired: that shows your benevolence. Benevolent and wise:— Master, you a sage.""

"The great man is he who does not lose his child-heart."

"Never has there been one possessed of complete sincerity who did not move others. Never has there been one who had not sincerity who was able to move others."

"A man with definite aims to be accomplished may be compared to one digging a well. To dig the well to the depth of seventy-two cubits and stop without reachin the spring is, after all, throwing away the well."

"A real man is he whose goodness is a part of himself."

"There are many services, but the service of parents is the root of all others. There are many charges, but charge of one’s self is the root of all others."

"The most important development of the Confucian School was in the teachings of Mencius (372–289 B.C.). After the death of Confucius, the teachings were divided into two schools, one of Hsuntse and one of Mencius, the former believing in the wickedness of human nature and the necessity of restraint, and the latter believing in the sheer expansiveness of the good heart of man. Mencius said, "The great man is one who has not lost the heart of a child." He started out from the assumption that man has the innate capacity for good and loves what is good, that it is through corruption that man deteriorates, and that therefore the essence of self-cultivation, of preserving one's moral character, consists merely in "finding the lost heart of the child." This has become the orthodox school. Mencius has been given a place next only to Confucius, and it is common to speak of Confucian doctrines as "the teachings of Kung-Meng," meaning Confucius (Kung) and Mencius (Meng)."