People From Riga

"…New York City designated a portion of Manhattan’s 34th Street Ernst Jaakson Way, thereby posthumously honoring an Estonian diplomat who embodied the principle that force alone is not sufficient to destroy a state if its people and the leaders of the international community refuse to accept such actions. Jaakson (1905-1998) joined the Estonian foreign service at the age of 14 as a translator for the Estonian ambassador in Riga and then worked as a diplomat in the United States, first as a consular official and near the end of his life as ambassador to the US and permanent representative to the United Nations."

"Some years ago I was playing in the Hastings tournament with Mikhail Tal. One evening, he picked up an English newspaper, casually glanced at the chess column and started laughing. What had attracted his attention was the position given for readers to solve: it was from his own game against Platonov played at Dubna in 1973. The amusement, however, was caused by the set of par solving times appended in order to rate one’s achievement in finding the answer. These began at 20 seconds, indicating grandmaster strength, then proceeded via master, county player and club player to stop at "average" – five minutes. "That’s very funny", said Tal. "I spent 15 minutes looking at the position before I saw it, and my opponent didn’t see it at all.""

"When one of us first plays chess, he is like a man who has already caught a dose of microbes of, say, Hong Kong flu. Such a man walks along the street, and he does not yet know that he is ill. He is healthy, he feels fine, but the microbes are doing their work."

"You must take your opponent into a deep, dark forest where 2+2=5, and the path leading out is only wide enough for one."

"There are two kinds of sacrifices: correct ones, and mine."

"The chess story of Mikhail Tal is about the act itself of straining against the leash of limited human imagination to create mammoth combinations on the chessboard. During his games, Tal wished to go where no chess player had ever gone before, choosing the middlegame as his metier for creative expression. He burned energy profligately. A chain-smoker and a heavy drinker, Tal pulsated nervous energy, pacing like a caged tiger in between moves. And as a young man with those famous fierce, hooded eyes and that imposing hooked nose, he bulldozed all before him."

"Late in his career, Tal did win another, albeit unofficial world championship: the 1988 World Blitz Championship in St. John, Canada. The 32-player field included Garry Kasparov, Anatoly Karpov and numerous other greats. Pleasantly fortified with a few drinks, Tal played nervelessly at age 51. "I did not take the tournament too seriously," he later said. "I walked around the pressroom, smoked a few cigarettes and sacrificed some pieces." Then he added, "I am waiting until next year when I can become a new ex-world champion.""

"Every game for him was as inimitable and invaluable as a poem."

"Misha was so ill-equipped for living... When he travelled to a tournament, he couldn't even pack his own suitcase... He didn't even know how to turn on the gas for cooking. If I had a headache, and there happened to be no one home but him, he would fall into a panic: "How do I make a hot-water bottle?" And when I got behind the wheel of a car, he would look at me as though I were a visitor from another planet. Of course, if he had made some effort, he could have learned all of this. But it was all boring to him. He just didn't need to. A lot of people have said that if Tal had looked after his health, if he hadn't led such a dissolute life... and so forth. But with people like Tal, the idea of "if only" is just absurd. He wouldn't have been Tal then."

"I can't imagine him without a cigarette in his mouth - he'd smoke five packs a game! He never needed a lighter - he'd finish one, and light the next one from it."

"He was an unusual man. I miss him terribly. Sometimes I think that Misha flew in from another planet - just to play chess, and then fly home."

"Later, I began to succeed in decisive games, perhaps because I realised a very simple truth: not only was I worried, but so was my opponent."

"To play for a draw, at any rate with White, is to some degree a crime against chess."

"I believe in Latvia and the potential of our people."

"Latvian language, culture, history and world outlook do not belong to Latvians only. Everyone who identifies oneself with some minority is kindly welcome to participate in the life of the country by preserving one's minority culture, language, and traditions in parallel. It is a contribution to richness and diversity of Latvia's culture. (Inaugural address given at the Saeima)"

"The ideal country does not exist, as progress would discontinue. A life without ideals would be individually miserable and politically useless. (Inaugural address given at the Saeima)"

"Thirty years ago, we went out on the Baltic Way, and we regained our independence and freedom for everyone together with Estonia and Lithuania. We re-melted the Iron Curtain into a democratic and united Europe and are building a secure and peaceful future for our peoples. History evolves, and we create the future together. Our shared Baltic Way will never end. (Address given on the 30th anniversary of the Baltic Way at the Freedom Monument)"

"As to the black dwarfs, they wouldn’t allow anyone to look into them, because what is inside them is truly horrible. That is why they want everything on Earth to be as black and dark as they are themselves."

"Your earthly body is after all nothing more than a dress and inside it is a finer dress, and you yourself are in this finer dress."

"We are all asleep in the glass coffin."

"The beauty of a move lies not in its appearance but in the thought behind it."

"The threat is stronger than the execution."

"If, as I believe, the ends of men are many, and not all of them are in principle compatible with each other, then the possibility of conflict — and of tragedy — can never wholly be eliminated from human life, either personal or social. The necessity of choosing between absolute claims is then an inescapable characteristic of the human condition. This gives its value to freedom as Acton conceived of it — as an end in itself, and not as a temporary need, arising out of our confused notions and irrational and disordered lives, a predicament which a panacea could one day put right."

"By freedom he meant a condition in which men were not prevented from choosing both the object and the manner of their worship. For him only a society in which this condition was realised could be called fully human. Its realisation was an ideal which Mill regarded as more precious than life itself."

"Knowledge increases autonomy both in the sense of Kant, and in that of Spinoza and his followers. I should like to ask once more: is all liberty just that? The advance of knowledge stops men from wasting their resources upon delusive projects. It has stopped us from burning witches or flogging lunatics or predicting the future by listening to oracles or looking at the entrails of animals or the flight of birds. It may yet render many institutions and decisions of the present – legal, political, moral, social – obsolete, by showing them to be as cruel and stupid and incompatible with the pursuit of justice or reason or happiness or truth as we now think the burning of widows or eating the flesh of an enemy to acquire skills. If our powers of prediction, and so our knowledge of the future, become much greater, then, even if they are never complete, this may radically alter our view of what constitutes a person, an act, a choice; and eo ipso our language and our picture of the world. This may make our conduct more rational, perhaps more tolerant, charitable, civilised, it may improve it in many ways, but will it increase the area of free choice? For individuals or groups?"

"Neapolitan scholar and Prussian pastor alike, in Berlin’s account of them, move towards the frontier of just such a relativism. They do so because, in tendency if not in letter, their thought (as does Mill’s) denies the existence of any permanent human nature. Variable cultures so shape the different needs and dispositions of their members that no common moral standard is applicable to the species. But after affirming – even applauding – the intransigence of this rejection of ‘the central concept of the Western tradition from the Greeks to Aquinas, from the Renaissance to Grotius, Spinoza, Locke’, Berlin then typically mitigates or retracts it. If The Crooked Timber of Humanity strikes one new note, in fact, it is in the strength of its assurance that Vico or Herder were not after all relativists: ‘this idée reçue seems to me now to be a widespread error, which, I must admit, I have in the past perpetrated myself.’ The reason, Berlin explains, is that however diverse or incompatible cultures may be, ‘their variety cannot be unlimited, for the nature of men, however various and subject to change, must possess some generic nature if it is to be called human at all.’ Values can thus be plural and conflictual, yet at the same time perfectly objective, because, despite everything, a common human nature does exist, in which they all ultimately come to rest. The intention of this solution is clear – to bar the path from the liberal notion of pluralism to the nihilist consequences of relativism. But it falls short of accomplishing it. The human species could exhibit a range of common characteristics, including a capacity for mutual communication (on which Berlin lays special stress), without these necessarily having any moral import; and if the social codes it develops conflict, value-choices between them will on any definition be subjective. In one of his most acute essays, Berlin taxed Montesquieu with a central inconsistency. On the one hand, De l’Esprit des Lois showed that human laws and morals vary according to material and cultural circumstances, while on the other it upheld the existence of an absolute justice independent of time and place. Berlin comments that ‘the only link between the two doctrines is their common libertarian purpose.’ This is a good description of his own construction. For the best of motives, Berlin wishes to defend cultural pluralism without renouncing moral universalism. It is a more demanding task than he appears to believe."

"RS: If we are still living tomorrow, we at least have the possibility to read good books. For example those of the Jewish liberal Isaiah Berlin, who you also knew in person. What did you learn from him? JG: Isaiah was an incredibly tolerant person – and I believe that tolerance is an essential part of liberalism. Because tolerance means nothing other than everyone can become happy in his or her own way, as long as it does not bother others. Where tolerance is lacking, there is a need for legislation, rights, entitlements. RS: Berlin was a representative of negative liberty. To put it bluntly: to be free means to be left in peace by others. JG: Freedom is the absence of human obstacles that force me to act and live in a way I do not want to act or live. As long as man does not harm anyone, he can live how he wants to live – even if he does harm to himself. That must be borne by the others. Tolerance means precisely that I do not demand from others to live as I want to live. Negative freedom and tolerance are mutually dependent. Berlin was not a liberal fundamentalist – he accepted that in addition to the correct understanding of freedom there are also other values such as justice and social peace. Again, in the end consensus and weighing up are indispensable in a free society."

"Here is the rich man’s John Rawls. Liberalism is for those who don’t need it; free to those who can afford it and very expensive – if even conceivable – to those who cannot. But the clash of ideas here is more chaotic than confused. Should one deduce that liberalism can’t be derived from the experience of pogroms? In that case, why did Berlin argue that liberalism was the answer to the experiences of this uniquely grim – as he thought – century? Meanwhile, if liberalism is geographically and even ethnically limited, where is its universality? (And what became of Namier’s ‘Jews and other coloured peoples’?) Should one be an English invader in order to be a carrier of liberal ideals? Finally, what’s the point of a tumultuous and volatile and above all ‘cosmopolitan’ society, like that of America, if high liberalism can only be established with common blood and on common soil?"

"Bohlen and Isaiah Berlin came to dinner, and we talked until one or two in the morning. Berlin, who is undoubtedly the best informed and most intelligent foreigner in Moscow, said that the only thins he had learned on the occasion of this visit were: (a) the continued existence of the conflict in outlook between age and youth, (b) of the tremendous importance to young people of the feeling of economic security which they have under the Soviet system, and (c) the continued vital importance of Marxist dogma in Soviet thought and action. He agreed with me strongly that American policy must find its expression from now on in action and not in words if it is to do any good. He was firmly convinced that the Russians view a conflict with the Western world as quite inevitable and that their whole policy is predicated on this prospect. I asked him whether they didn't realize that if the conflict came it would be the result of their own tactics and their own insistence that it was inevitable. he said no, that they would view it as inevitable through the logic of the development of social forces. They would say that possibly some of us foreign diplomats and statesmen might consider ourselves friendly to Russia at the moment but that eventually we would find out that we were hostile to them even though we did not know it at the moment."

"There is no need for me to introduce, much less recommend, Mr Isaiah Berlin to you. His learning is notorious, and joined with it is a brilliant turn of dialectic which has dazzled many audiences. Listening to him you may think that you are in the presence of one of the great intellectual virtuosos of our time: a Paganini of ideas. And you would not be wrong. But do not be deceived. The art of which he is a master is not an easy art."

"I am a great admirer of Isaiah Berlin, whose essays in the history of ideas provide one model for what I do here; nonetheless, there are moments in his work that make the reader wonder whether it is Montesquieu speaking or Berlin, or whether Machiavelli would have recognized the causes for which Berlin recruited him."

"Sir Isaiah Berlin has always been unhappy about the possibility of a lack of connection between the intellectual and what is actually happening, and he made a beautiful differentiation between intellectuals and the intelligentsia. The intelligentsia of a country (and the whole definition flourished in Russia), is the community of enlightened people who display a high moral concern with what is happening around them. A member of the intelligentsia does not have to be an intellectual or a scholar, Sir Isaiah."

"For there exists a great chasm between those, on one side, who relate everything to a single central vision, one system, less or more coherent or articulate, in terms of which they understand, think and feel - a single, universal, organising principle in terms of which alone all that they are and say has significance - and, on the other side, those who pursue many ends, often unrelated and even contradictory, connected, if at all, only in de facto way for some psychological or physiological cause, related to no moral or aesthetic principle. This last lead lives, perform acts and entertain ideas that are centrifugal rather than centripetal; their thought is scattered or diffused, moving on many levels, seizing upon the essence of a vast variety of experiences and objects; for they are themselves, consciously or unconsciously seeking to fit them into or exclude them from any one unchanging, all-embracing, sometimes self-contradictory and incomplete at times fanatical, military inner vision. The first kind of intellectual and artistic personality belongs to the hedgehogs, the second to the foxes."

"To confuse our own constructions and inventions with eternal laws or divine decrees is one of the most fatal delusions of men."

"Philosophers are adults who persist in asking childish questions."

"Few new truths have ever won their way against the resistance of established ideas save by being overstated."

"Everyone knows what made Berkeley notorious. He said that there were no material objects. He said the external world was in some sense immaterial, that nothing existed save ideas — ideas and their authors. His contemporaries thought him very ingenious and a little mad."

"What is Life?"

"While there may exist no more than the normal extent of disagreement about the meaning of particular terms or theses contained in these works, there is a startling degree of divergence about the central view, the basic political attitude of Machiavelli."

"What has been shown by Machiavelli, who is often (like Nietzsche) congratulated for tearing off hypocritical masks, brutally revealing the truth, and so on, is not that men profess one thing and do another (although no doubt he shows this too) but that when they assume that the two ideals are compatible, or perhaps are even one and the same ideal, and do not allow this assumption to be questioned, they are guilty of bad faith (as the existentialists call it, or of “false consciousness,” to use a Marxist formula) which their actual behavior exhibits. Machiavelli calls the bluff not just of official morality—the hypocrisies of ordinary life—but of one of the foundations of the central Western philosophical tradition, the belief in the ultimate compatibility of all genuine values. His own withers are unwrung. He has made his choice. He seems wholly unworried by, indeed scarcely aware of, parting company with traditional Western morality."

"The fundamental sense of freedom is freedom from chains, from imprisonment, from enslavement by others. The rest is extension of this sense, or else metaphor."

"Those who have ever valued liberty for its own sake believed that to be free to choose, and not to be chosen for, is an inalienable ingredient in what makes human beings human."

"Those, no doubt, are in some way fortunate who have brought themselves, or have been brought by others, to obey some ultimate principle before the bar of which all problems can be brought. Single-minded monists, ruthless fanatics, men possessed by an all-embracing coherent vision do not know the doubts and agonies of those who cannot wholly blind themselves to reality."

"The simple point which I am concerned to make is that where ultimate values are irreconcilable, clear-cut solutions cannot, in principle, be found. To decide rationally in such situations is to decide in the light of general ideals, the overall pattern of life pursued by a man or a group or a society."

"Historians of ideas, however scrupulous and minute they may feel it necessary to be, cannot avoid perceiving their material in terms of some kind of pattern."

"Injustice, poverty, slavery, ignorance — these may be cured by reform or revolution. But men do not live only by fighting evils. They live by positive goals, individual and collective, a vast variety of them, seldom predictable, at times incompatible."

"The notion that one can discover large patterns or regularities in the procession of historical events is naturally attractive to those who are impressed by the success of the natural sciences in classifying, correlating, and above all predicting."

"This they do in the service of an imaginary science; and, like the astrologers and soothsayers whom they have succeeded, cast up their eyes to the clouds, and speak in immense, unsubstantiated images and similes, in deeply misleading metaphors and allegories, and make use of hypnotic formulae with little regard for experience, or rational argument, or tests of proven reliability. Thereby they throw dust in their own eyes as well as in ours, obstruct our vision of the real world, and further confuse an already sufficiently bewildered public about the relations of morality to politics, and about the nature and methods of the natural sciences and historical studies alike."

"Everything is what it is: liberty is liberty, not equality or fairness or justice or culture, or human happiness or a quiet conscience."

"But to manipulate men, to propel them towards goals which you — the social reformer — see, but they may not, is to deny their human essence, to treat them as objects without wills of their own, and therefore to degrade them."