I get appalled when I see good drivers being left on the sidelines because they haven't come up with the half million to a million to put themselves in a competitive car.
Our life is like a land journey: too even and easy and dull over long distances across the plains, too hard and painful up the steep grades; but on the summits of the mountain, you have a magnificent view - and feel exalted - and your eyes are full of happy tears - and you want to sing - and you wish you had wings! And then - you can't stay there, but you must continue your journey - you begin climbing down the other side, so busy with your footholds that your summit experience is forgotten.
An absolute can only be given in an intuition, while all the rest has to do with analysis. We call intuition here the sympathy by which one is transported into the interior of an object in order to coincide with what there is unique andconsequently inexpressible in it. Analysis, on the contrary, is the operation which reduces the object to elements already known.
Things are not all so comprehensible and expressible as one would mostly have us believe; most events are inexpressible, taking place in a realm which no word has ever entered, and more inexpressible than all else are works of art, mysterious existences, the life of which, while ours passes away, endures.
Civilization is a stream with banks. The stream is sometimes filled with blood from people killing, stealing, shouting and doing things historians usually record, while on the banks, unnoticed, people build homes, make love, raise children, sing songs, write poetry.The story of civilization is the story of what happened on the banks. Historians are pessimists because they ignore the banks for the river.
Envy is the only name she could find for the monstrous thing she faced, but it was much worse than envy: it was the profound hatred of life, of success and of all human values, felt by a certain kind of mediocrity...the kind who feels pleasure on hearing about a stranger's misfortune. It was hatred of the good for being the good...hatred of ability, of beauty, of honesty, of earnestness, of achievement and, above all, of human joy.
Never say I love youIf you really don't care.Never talk about feelingsIf they aren't really there.Never hold my handIf you are going to break my heart.Never say you're going toIf you don't really plan to start.Never look into my eyesIf all you do is lie.Never say helloIf what you really mean is goodbye.If you really mean foreverThen say you will try.Never say foreverCause forever makes me cry.
My pet aphorism suffer fools gladly should be the guide of the Assistant Secretary, who, during the fortnight of his activity, has more little vanities and rivalries to smooth over and conciliate than other people meet with in a lifetime. Now you do not suffer fools gladly; on the contrary, you gladly make fools suffer. I do not say you are wrong; No tu quoque'; but that is where the danger of the explosion lies'; not in regard to the larger business of the Association.
My nonviolence does not admit of running away from danger and leaving dear ones unprotected. Between violence and cowardly flight, I can only prefer violence to cowardice. I can no more preach nonviolence to a coward than I can tempt a blind man to enjoy healthy scenes.
It was at a particular moment in the history of my own rages that I saw the Western world conditioned by the images of Marx, Darwin and Freud; and Marx, Darwin and Freud are the three most crashing bores of the Western world. The simplistic popularization of their ideas has thrust our world into a mental straitjacket from which we can only escape by the most anarchic violence.
Hatred is a thing of the heart, contempt a thing of the head. Hatred and contempt are decidedly antagonistic towards one another and mutually exclusive. A great deal of hatred, indeed, has no other source than a compelled respect for the superior qualities of some other person; conversely, if you were to consider hating every miserable wretch you met you would have your work cut out: it is much easier to despise them one and all. True, genuine contempt, which is the obverse of true, genuine pride, stays hidden away in secret and lets no one suspect its existence: for if you let a person you despise notice the fact, you thereby reveal a certain respect for him, inasmuch as you want him to know how low you rate him
As long as anyone believes that his ideal and purpose is outside him, that it is above the clouds, in the past or in the future, he will go outside himself and seek fulfillment where it cannot be found. He will look for solutions and answers at every point except where they can be found - in himself.
The basic principle of altruism is that man has no right to exist for his own sake, that service to others is the only justification of his existence, and that self-sacrifice is his highest moral duty, virtue and value. Do not confuse altruism with kindness, good will or respect for the rights of others. These are not primaries, but consequences, which, in fact, altruism makes impossible. The irreducible primary of altruism, the basic absolute, is self-sacrifice - which means: self-immolation, self-abnegation, self-denial, self-destruction - which means: the self as a standard of evil, the selfless as a standard of the good.
We are not built for the mountains and the dawns and aesthetic affinities, those are for moments of inspiration, that is all. We are built for the valley, for the ordinary stuff we are in, and that is where we have to prove our mettle. Spiritual selfishness always wants repeated moments on the mount. We feel we could talk like angels and live like angels, if only we could stay on the mount. The times of exaltation are exceptional, they have their meaning in our life with God, but we must beware lest our spiritual selfishness wants to make them the only time.
The argument of this book is that we, and all other animals, are machines created by our genes. Like successful Chicago gangsters, our genes have survived, in some cases for millions of years, in a highly competitive world. This entitles us to expect certain qualities in our genes. I shall argue that a predominant quality to be expected in a successful gene is ruthless selfishness. This gene selfishness will usually give rise to selfishness in individual behavior. However, as we shall see, there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals. 'Special' and 'limited' are important words in the last sentence. Much as we might wish to believe otherwise, universal love and the welfare of the species as a whole are concepts that simply do not make evolutionary sense.
In London, my associates and I planned two great expeditions--that to invade the Mediterranean and later that to cross the Channel. London's hospitality to the Americans, her good-humored acceptance of the added inconvenience we brought, her example of fortitude and quiet confidence in the final outcome--all these helped to make the Supreme Headquarters of the two Allied expeditions the smooth-working organizations they became.