Jews From The Czech Republic

"Anyone who believes cannot experience miracles. By day one does not see any stars. Anyone who does miracles says: I cannot let go of the earth."

"Religions get lost as people do."

"Idleness is the beginning of all vice, the crown of all virtues."

"Das Böse weiß vom Guten, aber das Gute vom Bösen nicht. Selbsterkenntnis hat nur das Böse. - Die Acht Oktavhefte; published by BookRix, 9-8-2014."

"Now at last I can look at you in peace, I don't eat you anymore."

"What is meant by its nature for the highest and the best, spreads among the lowly people."

"A man once said: Why such reluctance? If you only followed the parables you yourselves would become parables and with that rid of all your daily cares. Another said: I bet that is also a parable. The first said: You have won. The second said: But unfortunately only in parable. The first said: No, in reality: in parable you have lost."

"Everything you say is boring and incomprehensible," she said, "but that alone doesn't make it true."

"Oh well, memories,” said I. “Yes, even remembering in itself is sad, yet how much more its object! Don’t let yourself in for things like that, it’s not for you and it’s not for me. It only weakens one’s present position without strengthening the former one — nothing is more obvious — quite apart from the fact that the former one doesn’t need strengthening."

"When . . . some leisurely passer-by stopped . . . and spoke of cheating, that was in its way the stupidest lie ever invented by indifference and inborn malice, since it was not the hunger artist who was cheating, he was working honestly, but the world was cheating him of his reward."

"To fight against this lack of understanding, against a whole world of non-understanding, was impossible."

""I always wanted you to admire my fasting," said the hunger artist. "We do admire it," said the overseer, affably. "But you shouldn't admire it," said the hunger artist. "Well then we don't admire it," said the overseer, "but why shouldn't we admire it?" "Because I have to fast, I can't help it," said the hunger artist. "What a fellow you are," said the overseer, "and why can't you help it?" "Because," said the hunger artist, lifting his head a little and speaking, with his lips pursed, as if for a kiss, right into the overseer's ear, so that no syllable might be lost, "because I couldn't find the food I liked. If I had found it, believe me, I should have made no fuss and stuffed myself like you or anyone else." These were his last words, but in his dimming eyes remained the firm though no longer proud persuasion that he was still continuing to fast."

"How much my life has changed, and yet how unchanged it has remained at bottom! When I think back and recall the time when I was still a member of the canine community, sharing in all its preoccupations, a dog among dogs, I find on closer examination that from the very beginning I sensed some discrepancy, some little maladjustment, causing a slight feeling of discomfort which not even the most decorous public functions could eliminate; more, that sometimes, no, not sometimes, but very often, the mere look of some fellow dog of my own circle that I was fond of, the mere look of him, as if I had just caught it for the first time, would fill me with helpless embarrassment and fear, even with despair."

"All knowledge, the totality of all questions and all answers, is contained in the dog. If one could but realize this knowledge, if one could but bring it into the light of day, if we dogs would but own that we know infinitely more than we admit to ourselves!"

"Ours is a lost generation, it may be, but it is more blameless than those earlier generations."

"So long as you have food in your mouth, you have solved all questions for the time being."

""You asking me the way?" "Yes," I said, "since I can't find it myself." "Give it up! Give it up!" said he, and turned with a sudden jerk, like someone who wants to be alone with his laughter."

"We met a large group of workmen who were marching with flags and banners to a meeting. Kafka said, "These people are so self-possessed, so self-confident and good humoured. They rule the streets, and therefore think they rule the world. In fact, they are mistaken. Behind them already are the secretaries, officials, professional politicians, all the modern satraps for whom they are preparing the way to power." "You do not believe in the power of the masses?" "It is before my eyes, this power of the masses, formless and apparently chaotic, which then seeks to be given a form and a discipline. At the end of every truly revolutionary development there appears a Napoleon Bonaparte." "You don"t believe in a wider expansion of the Russian Revolution?" Kafka was silent for a moment, then he said: "As a flood spreads wider and wider, the water becomes shallower and dirtier. The Revolution evaporates, and leaves behind only the slime of a new bureaucracy. The chains of tormented mankind are made out of red tape.""

"By believing passionately in something which still does not exist, we create it. The nonexistent is whatever we have not sufficiently desired."

"Don't bend; don't water it down; don't try to make it logical; don't edit your own soul according to the fashion. Rather, follow your most intense obsessions mercilessly."

"One idiot is one idiot. Two idiots are two idiots. Ten thousand idiots are a political party."

"It’s strange that my work has been classified as magic realism because I see my novels as just being realistic literature. They say that if Kafka had been born in Mexico he would have been a realistic writer. So much depends on where you were born."

"Kafka was a Jew in his heart and soul. He learned Hebrew and Yiddish. He attended a beit midrash in Frankfurt and he wanted to settle in Palestine. He had lots of women, but most of them were Jewish. I don't mean that he proclaimed his Jewishness every morning, but that he was connected with Jewishness in every sense of the word. For example, the pounding at the castle — the desire to enter and understand this mystery — is a very Jewish longing. For good reason, authors such as his colleague Max Brod tried to find kabbalistic meaning in his works. Consider, for example, his two greatest works, The Trial and The Castle. He felt that he was a defendant who had done no wrong. A man is sitting at home or in a pension, looking forward to breakfast, and suddenly someone comes in and says, “You're under arrest! You are accused!” for no reason and no purpose. That's the classic Jewish situation, manifested most acutely during the Holocaust. It was a situation of total guilt with no sin. People were accused, taken from their homes, shut up in ghettos, led to railroad stations and from there to extermination camps — not because they had done anything wrong but because Jewish blood flowed in their veins. Kafka illustrated the absurdity of Jewish life in Europe even before the Holocaust. In this sense Kafka grasped the lowly position Jews held in European civilization...Kafka performed a psychic analysis of the defendant. Although he refrained from mentioning the Jew explicitly in order to give this absurd situation a much broader meaning, this, in essence, is Jewish psychology. A Jewish fate, if you will. Interestingly, this analysis led him indirectly to Zionism, and he even wanted to settle in Palestine."

"But beneath its reasonably serene surface, the website can be as ugly and bitter as 4chan and as mind-numbingly bureaucratic as a Kafka story."

"He is interested in the feelings of the squash ball, and of the champagne bottle that launches the ship. In a football match his sympathy is not with either of the teams but with the ball, or, in a match ending nil-nil, with the hunger of the goalmouth."

"Metamorphosis is an unnerving account of a humble commercial traveller who wakes one morning to find himself transformed into a giant insect. At first nurtured and protected by his sister and mother, he eventually becomes loathsome in the eyes of his family and so voluntarily expires before he can be killed. Treat a man as sub-human, Kafka implies, and we make it easier for ourselves to eliminate him with an unstained conscience. The strength of the story is that Kafka starts with a fantastic premise and then develops it with impassioned logic and a rigorous attention to prosaic detail."

"Kafka described with wonderful imaginative power the future concentration camps, the future instability of the law, the future absolutism of the state Apparat."

"The whole art of Kafka consists in forcing the reader to re-read. His endings or his absence of endings, suggest explanations which, however, are not revealed in clear language but, before they seem justified, require that the story be reread."

"The way in which he experienced estrangement was literature, with an intensity greater than that of any other writer of this century, more inexorably than Joyce or Proust or Mann. From this experience flows the power of Kafka’s works to comprehend all forms of alienation, and to suggest a response to political estrangement different from political counterterror: the effort to illuminate this condition by grasping through literature that play is the reward for the courage of accepting death."

"[Reverence for Kafka has been] the ideological origin of all the theories and tendencies of the "third way to socialism" in Czechoslovakia, especially the non-recognition of the power of the working class and its leading role... [This has been] the mental preparation for those events which have plunged our neighbour-nation into the deep crisis exploited by counter-revolutionaries."

"When I first read Kafka, I constantly had the feeling that I was writing it myself. It was as if I'd had a similar basic experience of the world."

"It is mainly Jewish readers who think of Kafka as a Jewish writer. This isn’t a matter of possessiveness, the way one claims a sports hero for an ethnic group — after all, if one wanted to claim a writer to carry the Jews into world literature, would it be asking too much to pick someone, well, happier? — but rather a matter of Kafka’s work itself. Jewish readers cannot help but hear the echoes of the Dreyfus Affair in “In the Penal Colony,” or those of the blood libel in “The Trial”; such readers see in Kafka’s famous cockroach a horrifying caricature of the way others have so often seen them — and worse, the way they sometimes see themselves. Nor is this awareness mere suspicion. Though none of his published works mention it explicitly, Kafka’s private letters and diaries reveal an interest in Jewish identity verging on obsession. But Kafka’s broader fame comes from the point where this obsession merges with more ordinary fears, making non-Jewish readers see his work as expressing an abstract “existential” dread, rather than the very real dread that defined European Jewish existence."

"Franz Kafka has become emblematic of the horrors of our century; the word "Kafkaesque" has entered the language in a way that "Proustian" and "Joycean" have not. In popularity and adaptability, The Trial beats all its rivals among the classic exposés of totalitarianism — Orwell's Nineteen Eighty-Four, Bulgakov's The Master and Margarita, Ernst Jünger's On the Marble Cliffs, Levi's The Periodic Table and Solzhenitsyn's One Day in the Life of Ivan Denisovich."

"I’m interested in how power works … Franz Kafka just knows, man. He knows how power works. In terms of lessons for young writers, they should read all of Kafka’s journals. They’re so depressing yet so relatable at the same time. It seems like he had no faith in his work, and then you look at the work he produced … I don’t know. Maybe talking down to yourself is a way of keeping the faith."

"One night [at college] a friend lent me a book of short stories by Franz Kafka. I went back to the pension where I was staying and began to read The Metamorphosis. The first line almost knocked me off the bed, I was so surprised. The first line reads, "As Gregor Samsa awoke that morning from uneasy dreams, he found himself transformed in his bed into a gigantic insect...." When I read the line I thought to myself that I didn't know anyone was allowed to write things like that. If I had known, I would have started writing a long time ago. So I immediately started writing short stories."

"The only way Kafka could envisage of creating his in every respect impossible writing possible was to demarcate the area of impossibility by making a language without a particular color, without a local tone, without qualities, as it were."

"it seems that Kafka is even more famous in Prague than President Havel. An entire Kafka industry has blossomed here. He is sold in every store: Kafka shirts, Kafka toys; beer mugs and pots with Kafka's picture. There are Kafka restaurants, cafeterias, theatres. He looks down at us from everywhere. Kafka, the sickly, alienated individualist, the Jew who never completely felt himself to be a citizen of the Jewish, the Czech, or the German worlds, has risen from the dead in the vulgarized form of a sort of Czech rock star."

"I write plays because dialogue is the most respectable way of contradicting myself."

"Most of the propositions I’m interested in have been kidnapped and dressed up by academic philosophy, but they are in fact the kind of proposition which would occur to any intelligent person in his bath. They're not "academic" questions — they're simply questions which have been given academic status … Philosophy can be reduced to a small number of questions which can be battered about most bars most nights."

"There is presumably a calendar date — a moment — when the onus of proof passed from the atheist to the believer, when, quite suddenly, secretly, the noes had it."

"Donner: Skill without imagination is craftsmanship and gives us many useful objects such as wickerwork picnic baskets. Imagination without skill gives us modern art."

"The House of Lords, an illusion to which I have never been able to subscribe — responsibility without power, the prerogative of the eunuch throughout the ages."

"It was precisely this notion of infinite series which in the sixth century BC led the Greek philosopher Zeno to conclude that since an arrow shot towards a target first had to cover half the distance, and then half the remainder, and then half the remainder after that, and so on ad infinitum, the result was, as I will now demonstrate, that though an arrow is always approaching its target, it never quite gets there, and Saint Sebastian died of fright."

"It’s not the voting that’s democracy, it’s the counting."

"How the hell do I know what I find incredible? Credibility is an expanding field... Sheer disbelief hardly registers on the face before the head is nodding with all the wisdom of instant hindsight."

"Dotty: Archie says the Church is a monument to irrationality. George: … The National Gallery is a monument to irrationality! Every concert hall is a monument to irrationality! — and so is a nicely kept garden, or a lover's favour, or a home for stray dogs! You stupid woman, if rationality were the criterion for things being allowed to exist, the world would be one gigantic field of soya beans!"

"Language is a finite instrument crudely applied to an infinity of ideas, and one consequence of the failure to take account of this is that modern philosophy has made itself ridiculous by analysing such statements as, "This is a good bacon sandwich," or, "Bedser had a good wicket.""

"An essentially private man who wished his total indifference to public notice to be universally recognized."

"Bennett seems to be showing alarming signs of irony. I have always found that irony among the lower orders is the first sign of an awakening social consciousness. It remains to be seen whether it will grow into an armed seizure of the means of production, distribution and exchange, or spend itself in liberal journalism."

"Tzara: Causality is no longer fashionable owing to the war. Carr: How illogical, since the war itself had causes. I forget what they were, but it was all in the papers at the time. Something about brave little Belgium, wasn't it? Tzara: Was it? I thought it was Serbia... Carr: Brave little Serbia...? No, I don't think so. The newspapers would never have risked calling the British public to arms without a proper regard for succinct alliteration."