A liar begins with making falsehood appear like truth, and ends with making truth itself appear like falsehood.
Though it is possible to utter words only with the intention to fulfill the will of God, it is very difficult not to think about the impression which they will produce on men and not to form them accordingly. But deeds you can do quite unknown to men, only for God. And such deeds are the greatest joy that a man can experience.
The best generals I have known were... stupid or absent-minded men. Not only does a good army commander not need any special qualities, on the contrary he needs the absence of the highest and best human attributes -- love, poetry, tenderness, and philosophic inquiring doubt. He should be limited, firmly convinced that what he is doing is very important (otherwise he will not have sufficient patience), and only then will he be a brave leader. God forbid that he should be humane, should love, or pity, or think of what is just and unjust.
In quiet and untroubled times it seems to every administrator that it is only by his efforts that the whole population under his rule is kept going, and in this consciousness of being indispensable every administrator finds the chief reward of his labor and efforts. While the sea of history remains calm the ruler-administrator in his frail bark, holding on with a boat hook to the ship of the people and himself moving, naturally imagines that his efforts move the ship he is holding on to. But as soon as a storm arises and the sea begins to heave and the ship to move, such a delusion is no longer possible. The ship moves independently with its own enormous motion, the boat hook no longer reaches the moving vessel, and suddenly the administrator, instead of appearing a ruler and a source of power, becomes an insignificant, useless, feeble man.
In historic events, the so-called great men are labels giving names to events, and like labels they have but the smallest connection with the event itself. Every act of theirs, which appears to them an act of their own will, is in an historical sense involuntary and is related to the whole course of history and predestined from eternity.
There certainly is no secret in that there are plenty of people who don't like plenty of my movies. Each one of my films is personal each one of my films is emotionally autobiographical. And I like directors who do that. With each one of my films, I'm exploring one of my own issues and I try to expose myself a little in the film.
The sobs and tears of joy he had not foreseen rose with such force within him that his whole body shook and for a long time prevented him from speaking. Falling on his knees by her bed. He held his wife's hand to his lips and kissed it, and her hand responded to his kisses with weak movement of finger. Meanwhile, at the foot of the bed, in the midwife's expert hands, like the flame of a lamp, flickered the life of a human being who had never existed before...
Everybody has that thing where they need to look one way but they come out looking another way and that's what people observe. You see someone on the street and essentially what you notice about them is the flaw. It's just extraordinary that we should have been given these peculiarities. Something is ironic in the world and it has to do with the fact that what you intend never comes out like you intend it.
If I were just curious, it would be very hard to say to someone, I want to come to your house and have you talk to me and tell me the story of your life. I mean people are going to say, You're crazy. Plus they're going to keep mighty guarded. But the camera is a kind of license. A lot of people, they want to be paid that much attention and that's a reasonable kind of attention to be paid.
The human condition is such that pain and effort are not just symptoms which can be removed without changing life itself; they are the modes in which life itself, together with the necessity to which it is bound, makes itself felt. For mortals, the easy life of the gods would be a lifeless life.
The trouble with Eichmann was precisely that so many were like him, and that the many were neither perverted nor sadistic, that they were, and still are, terribly and terrifyingly normal. From the viewpoint of our legal institutions and of our moral standards of judgment, this normality was much more terrifying than all the atrocities put together.
Love, by reason of its passion, destroys the in-between which relates us to and separates us from others. As long as its spell lasts, the only in-between which can insert itself between two lovers is the child, love's own product. The child, this in-between to which the lovers now are related and which they hold in common, is representative of the world in that it also separates them; it is an indication that they will insert a new world into the existing world. Through the child, it is as though the lovers return to the world from which their love had expelled them. But this new worldliness, the possible result and the only possibly happy ending of a love affair, is, in a sense, the end of love, which must either overcome the partners anew or be transformed into another mode of belonging together.
In contrast to revenge, which is the natural, automatic reaction to transgression and which, because of the irreversibility of the action process can be expected and even calculated, the act of forgiving can never be predicted; it is the only reaction that acts in an unexpected way and thus retains, though being a reaction, something of the original character of action.