Playwrights From France

"For me, nothingness has a charm that the abortions that populate this place could never have and never will have. I thank heaven that I live here; leaving this world doesn't take any effort."

"If I had to live my life over again, I wouldn't change a thing. I fully approve of what I've done, and I'm immensely proud of myself. It's life itself that I despise, not my existence; it's the principle, not its application, that couldn't have been better, given the circumstances."

"I don't hide my profession of pessimism and I'm an avowed partisan of reaction."

"French, German, English and Spanish are four admirable languages and I manage to express myself in all of them with more or less skill."

"Happiness rarely leads us to intellectual adventures. Writers and artists, not to mention philosophers, are usually dissatisfied with themselves or the world."

"We, who are not satisfied with empty words, consent to disappear, and we rejoice in our fate. We didn't choose to be born, and consider ourselves fortunate to have nowhere to outlive this life, which was imposed upon us rather than given — a life full of sorrows and pains with dubious or harmful pleasures."

"Life is no longer sacred from the moment the living become too numerous. The lives of surplus men are no more valuable than those of insects, and soldiers killed in war are no different in the eyes of those who command them."

"I spent the first ten years of my life in Germany, the following ten in Paris, the following ten between Argentine and Uruguay."

"We are all guilty of existing; Gnosis admits that life is a burden and that the salvation of the species lies in chastity, resulting in universal extinction. Jesus — the real Jesus, not the one of the Catholic Church — expressed a similar sentiment when, as some fragments of the Apocryphal Gospels show, he wished that life would cease in order for misery to end, and that he praised a woman named Salome for being sterile, declaring to her that he came for destroying the opera of the women. These are a couple of rational statements that every reasonable man should adopt, but since the majority is neither reasonable nor sensible, new abortions will be raised in misery, shame, disease, and filth."

"We are too many to live, but never enough to suffer and die."

"The older I grow, the more Gnosis speaks to my reason: the world is not ruled by a Providence, it's intrinsically evil and deeply absurd, and Creation is either the dream of blind intelligence or the game of a principle without a moral."

"There can be no whole without a thought which grasps it as a whole; and this grasping of what is before the mind as a whole can be effected only by a sort of voluntary halt in a kind of progressive movement of thought."

"No philosopher would be willing to accept the idea of philosophy as a way of escape, but might there not be a question of the philosopher being in duty bound to refuse to accept a world, like our real world here, of disorder and crime where the values of the mind and spirit can no longer find a home?"

"We are living in a world which seems to be founded on the refusal to reflect."

"No two beings, and no two situations, are really commensurable with each other. To become aware of this fact is to undergo a sort of crisis. But it is with this crisis in our moral awareness as a starting-point, that there becomes possible that cry from us towards the creative principle, and that demand by it on us, which each must answer in his own way."

"The dynamic element in my philosophy, taken as a whole, can be seen as an obstinate and untiring battle against the spirit of abstraction."

"The past, when it is merely known historically (that is, as a subject for abstract study), somehow piles itself up outside our real lives. ... I think that one of the duties of a philosopher, if he shows himself worthy of his vocation today, is to attack quite directly those dissimulating forces which are all working toward what might be called the neutralization of the past; and whose conjoint effect consists in arousing in contemporary man a feeling of what I should like to call insulation in time."

"We ought to be able to see more clearly just for what reason the mass-man is so easily turned into a fanatic. What I seem to myself to have grasped is this, that such permeability is due to the fact that man, that the individual, in order to belong to the mass, to be a mass-man, has had, as a preliminary, though without having had the least awareness of it, to divest himself of that substantial reality which was linked to his initial individuality or rather to the fact of his belonging to a small actual group. The incredibly sinister role of the press, the cinema, the radio, has consisted in passing that original reality through a pair of flattening rollers to substitute for it a superimposed pattern of ideas and images with no real roots in the deep being of the subject of this experiment."

"The great pessimists in the history of thought [...] have prepared our minds to understand that despair can be what it was for Nietzsche (though on an infra-ontological level and in a domain fraught with mortal dangers) the springboard to the loftiest affirmation."

"the world we live in permits - and may even seem to counsel - absolute dispair, yet it is only such a world that can give rise to an unconquerable hope."

"speaking metaphysically, the only genuine hope is hope in what does not depend on ourselves, hope springing from humility and not from pride."

"And yet it is clear that the normal development of a human being implies an increasingly precise and, as it were, automatic division between what concerns him and what does not, between things for which he is responsible and those for which he is not. Each one of us becomes the centre of a sort of mental space arranged in concentric zones of decreasing interest and participat ion. It is as though each one of us secreted a kind of shell which gradually hardened and imprisoned him; and this sclerosis is bound up with the hardening of the categories in accordance with which we conceive and evaluate the world."

"No doubt I shall be told: "In the immense majority of cases this is an illusion." But it is of the essence of hope to exlclude the consideration of cases; moreover, it can be shown that there exists an ascedning dialectic of hope, whereby hope rises to a plane which transcends the level of all possible empirical disproof - the plane of salvation as opposed to that of success in whatever form"

"The greatest merit of the critical spirit is that it tends to cure fanaticism, and it is logical enough that in our own fanatical times the critical spirit should tend to disappear."

"It would be relevant … to point out the sinister part played by speed, by belief in speed as a value, by, in a word, a kind of impatience that has had a profound effect in changing even the very rhythms of the life of the spirit for the worse."

"There are today an increasing number of people whose awareness is, in the strict sense of the phrase, without a focus; and the techniques which have transformed the framework of daily life for such people at such a prodigious pace – I am thinking particularly of the cinema and the radio – are making a most powerful contribution towards this defocalizing process. … The human creature under normal conditions finds his bearings in relation to other people, and also to physical objects, that are not only close to him in space but also linked to him by a feeling of intimacy. Of this feeling of intimacy, I would say that in itself it tends to create a focus for human awareness. One might go farther and speak of a kind of constellation, at once material and spiritual, which under normal conditions assembles itself around each human being. … This kind of constellation around the individual life is, in a great many countries, in process of dissolution."

"Is there such a thing as being? What is it? etc. Yet immediately an abyss opens under my feet: I who ask these questions about being, how can I be sure that I exist? Yet surely I, who formulate this problem should be able to remain outside it - before or beyond it? Clearly this is not so. The more I consider it the more I find that this problem tends inevitably to invade the proscenium from which it is excluded in theory: it is only by means of a fiction that Idealism in its traditional form seeks to maintain on the margin of being the consciousness which asserts or denies it."

"When the pessimist Besme says in La Ville that nothing is, he means precisely this, that there is no experience that withstands the analytical test."

"Life in a world centred on function is liable to dispair because in reality the world is empty, it rings hollow; and if it resist this temptation it is only to the extent that there comes into plat from within it and in its favour certain hidden forces which are beyond its power to conceive or to recognise."

"I am therefore led to assume or to recognise a form of participation which has the reality of a subject; this participation cannot be, by definition, an object of thought; it cannot serve as a solution - it appears beyond the realm of problems: it is metaproblematical."

"Being is - or should be - necessary."

"[A]bout the time of Alexander the Great, a little before Pyrrhus's days, there appear'd in Greece certain great Sects of Philosophers, such as the Peripateticks and Epicureans, who made a mock of Oracles. The Epicureans especially made sport with the paltry Poetry that came from Delphos. For the Priests hammered out their Verses as well as they could, and they often times committed faults against the common Rules of Prosodia. Now those Fleering Philosophers were mightily concerned that Apollo, the very God of Poetry, should come so far behind Homer, who was but a meer mortal, and was beholding to the same Apollo for his inspirations."

"It was to little purpose to excuse the matter, by saying, that the badness of the Verses was a kind of Testimony that they were made by a God, who nobly scorn'd to be tyed up to rules and to be confined to the Beauty of a Style. For this made no impression upon the Philosophers; who, to turn this answer into ridicule, compared it to the Story of a Painter, who being hired to draw the Picture of a Horse tumbling on his Back upon the ground, drew one running full speed: and when he was told, that this was not such a Picture as was bespoke, he turned it upside down, and then ask'd if the Horse did not tumble upon his back now. Thus these Philosophers jeered such Persons, who by a way of arguing that would serve both ways, could equally prove that the Verses were made by a God, whether they were good or bad."

"His wit, his Learning, his Knowledge of Mankind, his exquisite Taste in all that is Polite, the Fire of his Imagination, the uncommon Felicity of his Eloquence, and the ready Turn of his Expression, are Reasons which the Publick will think very natural to direct me in this Address to Your Lordship."

"Fontenelle provides an example of the transfer of the scientific spirit, and the application of methodical doubt, in... the History of Oracles. In a sense he is one of the predursors of the comparative method in the history of religion—the collection of myths of all lands to throw light on the development of human reason. ...he recommends the study of primitive tribes in our own day ...He treats myths as... a natural product, subject to scientific analysis—not the fruits of conscious imposture but the characteristic of a certain stage in human development. The human mind he regards as... the same in all times and ages, but subject to local influences... Here is a self-conscious attempt to show how the scientific method could receive extended application and could be transferred from the examination of purely material phenomena even into... human studies."

"A mere nothing, a tiny fibre, something that could never be found by the most delicate anatomy, would have made of Erasmus and Fontenelle two idiots, and Fontenelle himself speaks of this very fact in one of his best dialogues."

"So that at length the Priests of Delphos being quite baffled with the railleries of those learned Wits, renounced all Verses, at least as to the speaking them from the Tripos; for there were still some Poets maintain'd in the Temple, who at leisure turned into Verse, what the Divine fury had inspired the Pythian Priestess withal in Prose. It was very pretty, that Men could not be contented to take the Oracle just as it came piping hot from the Mouth of their God. But perhaps, when they had come a great way for it, they thought it would look silly to carry home an Oracle in Prose."

"Now, the Priests who belonged to the Temples, scorn'd to use the same Customs in common with these Gypsies; for they thought themselves to be a nobler and graver sort of Fortune-tellers; which makes a mighty difference, I'll assure you, in this great affair."

"[T]he intellectual changes of Louis XIV's reign touch the history of science—especially as they represent the extension of the scientific method into other realms of thought. ...we meet the beginnings of the criticism of the French monarchy... acute criticism from... the French intelligentsia who could claim to understand the... state better than the king himself. ...The funeral orations of Fontenelle call attention to an aspect of this movement... [i.e.,] the initial effect of the new scientific movement on political thought. ...The first result ...as Fontenelle makes clear, was the insistence that politics requires the inductive method, the collection of information, the accumulation of concrete data and statistics. ...He describes ...how Vauban... travelled over France, accumulating data, seeing the condition[s]... for himself, studying commerce and the possibilities of commerce... gaining a knowledge of local conditions. Vauban, says Fontenelle, did more than anybody else to call mathematics out of the skies... [he] put statistics to the service of modern political economy and first applied the rational and experimental method in matters of finance. ...Fontenelle tells us that ...Sir , the author of Political Arithmetic, showed how much of the knowledge requisite for government reduces itself to mathematical calculation."

"But why then did the Ancient Priestesses always answer in Verse? ...To this Plutarch replies... That even the Ancient Priestesses did now and then speak in Prose. And besides this, in Old times all People were born Poets. ...[T]hey had no sooner drank a little freely, but they made Verses; they had no sooner cast their eyes on a Handsom Woman, but they were all Poesy, and their very common discourse fell naturally into Feet and Rhime: So that their Feasts and their Courtships were the most delectable things in the World. But now this Poetick Genius has deserted Mankind: and tho' our passions be as ardent... yet Love at present creeps in humble prose. ...Plutarch gives us another reason ...that the Ancients wrote always in Verse, whether they treated of Religion, Morality, Natural Philosophy or Astrology. Orpheus and Hesiod, whom every body acknowledges for Poets, were Philosophers also: and Parmenides, Xenophanes, Empedocles, Eudoxus, and Thales... [the] Philosophers, were Poets too. It is very strange indeed that Poetry should be elder Brother to Prose... but it is very probable... precepts... were shap'd into measured lines, that they might be the more easily remembred: and therefore all their Laws and their rules of Morality were in Verse. By this we may see that Poetry had a much more serious beginning than is usually imagin'd, and that the Muses have of late days mightily deviated from their original Gravity."

"We can never add more truth to what is true already, nor make that true which is false."

"The calculus is to mathematics no more than what experiment is to physics, and all the truths produced solely by the calculus can be treated as truths of experiment. The sciences must proceed to first causes, above all mathematics where one cannot assume, as in physics, principles that are unknown to us. For there is in mathematics, so to speak, only what we have placed there... If, however, mathematics always has some essential obscurity that one cannot dissipate, it will lie, uniquely, I think, in the direction of the infinite; it is in that direction that mathematics touches on physics, on the innermost nature of bodies about which we know little."

"Behold a universe so immense that I am lost in it. I no longer know where I am. I am just nothing at all. Our world is terrifying in its insignificance."

"The geometrical spirit is not so tied to geometry that it cannot be detached from it and transported to other branches of knowledge. A work of morals or politics or criticism, perhaps even of eloquence, would be better (other things being equal) if it were done in the style of a geometer. The order, clarity, precision and exactitude which have been apparent in good books for some time might well have their source in this geometric spirit. ...Sometimes one great man gives the tone to a whole century; Descartes], to whom one might legitimately be accorded the glory of having established a new art of reasoning, was an excellent geometer."

"At the time the book of Marquis de l'Hôpital had appeared, and almost all mathematicians began to turn to the new geometry of the infinite [that is, the new infinitesimal calculus], until then little known. The surprising universality of the methods, the elegant brevity of the proofs, the neatness and speed of the most difficult solutions, a singular and unexpected novelty, all attracted the mind and there was in the mathematical world a well marked revolution [une révolution bien marquée."

"Men are not willing to suffer the decision of things to be too easie, and therefore they mingle their own prejudices with truths, and so create greater perplexities than are Naturally found therein; and those scruples, which our selves frame, give us the most pain to untangle."

"It is more reasonable to remove error from truth, than to venerate error because it is mix'd with truth."

"La vérité sort mieux d’un tonneau que d'un puits."

"L’amour chez les vieillards a d'étranges racines, Et trouve, comme un lierre aux fentes des ruines, Dans ces cœurs ravagés par le temps et les maux, Cent brèches où pousser ses tenaces rameaux."

"La patrie est aux lieux où l’on a des amis."