Austrian Love Quotes

Nick stands up and offers his hand to me. I have no idea what he wants, but what the hell, I take his hand anyway, and he pulls me up on my feet then presses against me for a slow dance and it's like we're in a dream where he's Christopher Plummer and I'm Julie Andrews and we're dancing on the marble floor of an Austrian terrace garden. Somehow my head presses Nick's t-shirt and in this moment I am forgetting about time and Tal because maybe my life isn't over. Maybe it's only beginning.

• The meaning of lovein harmonious human relations Sigmund Freud, the Austrian founder of psychoanalysis, said that unless the personality has love, it sickens and dies. Love includes understanding, good will, and respect for the divinity in the other person. The more love and good will you emanate and exude, the more comes back to you.

It’s important to remember something: California is not a state built on moderation. We invented motion pictures. We made an electric sports car. We’re both the brain (Silicon Valley) and the heart (Hollywood, alas) of this great nation, and meanwhile we grow everyone’s strawberries. We’re open to innovation. We’re open to new ideas. We’re open to odd couples—and to strays from all parts of the world. Look at our last governor: an Austrian body builder and son of a Nazi married to John F. Kennedy’s niece. Anything can happen.

There is a quality or drive innate in human beings that the Austrian psychiatrist Victor Frankl called our “search for meaning.” Meaning is found in pursuits that go beyond the self. In our own hearts most of us know that we experience the greatest satisfaction not when we receive or acquire something but when we make an authentic contribution to the well-being of others or to the social good, or when we create something original and beautiful or just something that represents a labor of love. It is no coincidence that addictions arise mostly in cultures that subjugate communal goals, time-honored tradition, and individual creativity to mass production and the accumulation of wealth. Addiction is one of the outcomes of the “existential vacuum,” the feeling of emptiness engendered when we place a supreme value on selfish attainments. “The drug scene,” wrote Frankl, “is one aspect of a more general mass phenomenon, namely the feeling of meaninglessness resulting from the frustration of our existential needs which in turn has become a universal phenomenon in our industrial societies.

Then she stood on tiptoe and kissed him sweetly on the lips, “I promise you a love affair with a sun-bathed Austrian princess beyond anything you imagine—in love, in beauty, in intensity. A love that will power you to the end of our time together. You are going to be a fortunate man, Geoffrey Ashbrook.

   Hugo thought that it simply could not be otherwise; he would surely somewhere see that beautiful, beloved face that he had daily seen for so long!    But he did not see it.    After his search had gone on for some months, after winter had already cast its snowflakes and its blanket of ice over the city, he gave up his efforts. He sat in his room and held his lovely, weary head in both his hands.

A whole people discovered, on the 15th of May, 1796, that everything which until then it had respected was supremely ridiculous, if not actually hateful. The departure of the last Austrian regiment marked the collapse of the old ideas: to risk one’s life became the fashion. People saw that in order to be really happy after centuries of cloying sensations, it was necessary to love one’s country with a real love and to seek out heroic actions.

My whole life I’d lived off the one wretched ambition that still possessed me: to be more than I was; to reject and despise everything that was in my reach and to set goals I was incapable of reaching; to chase after emotions I was incapable of feeling; to seek out adventures I couldn’t live up to; to have a friendship that was no friendship, a love that was no love; ambitions yoked to a weak will, a will stuck in the mire of unfulfilled desire.

(...) Sir Boris had fought and killed the Paynim; Sir Gawain, the Turk; Sir Miles, the Pole; Sir Andrew, the Frank; Sir Richard, the Austrian; Sir Jordan, the Frenchman; and Sir Herbert, the Spaniard. But of all that killing and campaigning, that drinking and love-making, that spending and hunting and riding and eating, what remained? A skull; a finger. Whereas, he said, turning to the page of Sir Thomas Browne, which lay open upon the table – and again he paused. Like an incantation rising from all parts of the room, from the night wind and the moonlight, rolled the divine melody of those words which, lest they should outstare this page, we will leave where they lie entombed, not dead, embalmed rather, so fresh is their colour, so sound their breathing – and Orlando, comparing that achievement with those of his ancestors, cried out that they and their deeds were dust and ashes, but this man and his words were immortal.

(P170) In his passion to malign moneymaking, Keynes even resorted to calling on psychoanalysis for support. Fascinated like most of the Bloomsbury circle by the work of Sigmund Freud, Keynes valued it above all for the “intuitions” which paralleled his own, especially on the significance of the love of money . In his Treatise on Money, Keynes refers to a passage in a 1908 paper by Freud, in which he writes of the “connections which exist between the complexes of interest in money and of defaecation” and the unconscious “identification of gold with faeces.” This psychoanalytical “finding”— by the man Vladimir Nabokov correctly identified as the Viennese Fraud— permitted Keynes to assert that love of money was condemned not only by religion but by “science” as well.

The soldier fought at Ulm. He fought near Vienna. He fought at Austerlitz. In each battle the Emperor was victorious, and Gaspard himself distinguished for courage and loyalty. The shells exploded around him, and men died screaming, and the soldier fought beside his dead comrades with a fury he had not known he possessed. He became someone else, charging across the Austrian battlefield, thrusting his bayonet into the bodies of the enemy. He did not know himself. Afterward, he sat alone beside his campfire and shook his head to clear it, and felt his blood still surging in his veins, exhilarating as drink. His blood, and theirs. The greater the victory, the greater the surging power, as if he had taken into himself the life of those he had slain. He was only a little surprised to discover how much he loved war.

In his movie The Seventh Continent, Michael Haneke depicts a normal middle-class family who, for no apparent reason, one day quit their jobs, destroy everything in their apartment, including all the cash they have just withdrawn from the bank, and commit suicide. The story, according to Haneke, was inspired by a true story of an Austrian middle-class family who committed collective suicide. As Haneke points out in a subsequent interview, the cliché questions that people are tempted to ask when confronted with such a situation are: “did they have some trouble in their marriage?”, or “were they dissatisfied with their jobs?”. Haneke’s point, however, is to discredit such questions; if he wanted to create a Hollywood-style drama, he would have offered clues indicating some such problems that we superficially seek when trying to explain people’s choices. But his point was precisely that the most profound thoughts about whether life is meaningful occur once we have swept aside all the clichés about the pleasure or lack thereof of “love, work, and play” (Thagard), or of “being whooshed up in sports events and being absorbed in the coffee-making craft” (Dreyfus and Kelly). Psychologically, or psychotherapeutically, these are very useful ways of “finding meaning in one’s life”, but philosophically, they are rather ways of how to avoid raising the question, how to insulate oneself from the likelihood that the question of meaning will be raised to oneself. In my view, then, the particular answer to the second question (what is the meaning of life?) is not that important, because whatever answer one offers, even the nihilist or absurdist answer, is many times good enough if the purpose is to get rid of the state of puzzlement. More importantly, however, what matters is that the question itself was raised, and the question is posterior to the more fundamental one of whether there is any meaning at all in life. It is also intuitive that we could judge someone’s life as meaningless if that person has never wondered whether her life, and life in general, is meaningful or not. At the same time, our proposal is, in my opinion, neither elitist, nor parochial in any way; I find it empirically quite plausible that the vast majority of people have actually asked this question or some version of it at least once during their lives, regardless of their social class, wealth, religion, ethnicity, gender, cultural background, or historical period.

Our difficulty or inability to perceive the experience of others…is all the more pronounced the more distant these experiences are from ours in time, space, or quality,” wrote the Auschwitz survivor Primo Levi. We can be moved by the tragedy of mass starvation on a far continent; after all, we have all known physical hunger, if only temporarily. But it takes a greater effort of emotional imagination to empathize with the addict. We readily feel for a suffering child, but cannot see the child in the adult who, his soul fragmented and isolated, hustles for survival a few blocks away from where we shop or work. Levi quotes Jean Améry, a Jewish-Austrian philosopher and resistance fighter who fell into the grasp of the Gestapo. “Anyone who was tortured remains tortured… Anyone who has suffered torture never again will be able to be at ease in the world…Faith in humanity, already cracked by the first slap in the face, then demolished by torture, is never acquired again.” Améry was a full-grown adult when he was traumatized, an accomplished intellectual captured by the foe in the course of a war of liberation. We may then imagine the shock, loss of faith and unfathomable despair of the child who is traumatized not by hated enemies but by loved ones.

Everything has already been caught, until my death, in an icefloe of being: my trembling when a piece of rough trade asks me to brown him (I discover that his desire is his trembling) during a Carnival night; at twilight, the view from a sand dune of Arab warriors surrendering to French generals; the back of my hand placed on a soldier's basket, but especially the sly way in which the soldier looked at it; suddenly I see the ocean between two houses in Biarritz; I am escaping from the reformatory, taking tiny steps, frightened not at the idea of being caught but of being the prey of freedom; straddling the enormous prick of a blond legionnaire, I am carried twenty yards along the ramparts; not the handsome football player, nor his foot, nor his shoe, but the ball, then ceasing to be the ball and becoming the “kick-off,” and I cease being that to become the idea that goes from the foot to the ball; in a cell, unknown thieves call me Jean; when at night I walk barefoot in my sandals across fields of snow at the Austrian border, I shall not flinch, but then, I say to myself, this painful moment must concur with the beauty of my life, I refuse to let this moment and all the others be waste matter; using their suffering, I project myself to the mind's heaven. Some negroes are giving me food on the Bordeaux docks; a distinguished poet raises my hands to his forehead; a German soldier is killed in the Russian snows and his brother writes to inform me; a boy from Toulouse helps me ransack the rooms of the commissioned and non-commissioned officers of my regiment in Brest: he dies in prison; I am talking of someone–and while doing so, the time to smell roses, to hear one evening in prison the gang bound for the penal colony singing, to fall in love with a white-gloved acrobat–dead since the beginning of time, that is, fixed, for I refuse to live for any other end than the very one which I found to contain the first misfortune: that my life must be a legend, in other words, legible, and the reading of it must give birth to a certain new emotion which I call poetry. I am no longer anything, only a pretext.

In a passage often cited by Western conservatives and especially loved by American libertarians, the Austrian economist F. A. Hayek wrote in 1960: “The greatest danger to liberty today comes from the men who are most needed and most powerful in modern government, namely, the efficient expert administrators exclusively concerned with what they regard as the public good.

If any religion turns against love of equal partners, there's something flawed with the religion, not the love.

Cizek came to Vienna [from Leitmeritz, a small town in Bohemia, then Austrian] when he was twenty [in 1885], and entered the Academy of Fine Arts. He lodged with a poor family, where, fortunately, there were children. These children saw him painting and drawing, and they wanted, as Cizek has so often related, “to play painter too.” Out of his genuine love for children, one of the reasons of his success, he gave them what they asked for—pencils, brushes, and paints. And beautiful works were created by them. It was a happy coincidence that Cizek was in close contact with the founders of the “Secession” movement, a kind of revolution of young painters and architects against the old academic art. He showed his friends ... the drawings of his children, and these artists were so thrilled that they encouraged Cizek to open what they scarcely liked only to call a school, but for which they had no other name. There children should be allowed, for the first time, to do what they liked [emphasis added]. (pp. 11–12) Needless

Five hand-painted flowers. Green carnation, Austrian rose, peach blossom, a kumquat tree, and a single red rose. Gay. Thou art all that is lovely. This heart is thine. Luck and prosperity, and a laugh at the kum-quick-tree memory. And eternal love.

Hayek was never a popular author to the extent that everyone was reading him at the corner newsstand. But the Austrian refugee showed how the roots of Hitler’s tyranny and the bases of Marxist collectivism were one and the same. His work had a profound influence on a generation of freedom loving young conservatives. Even

We sometimes went on long hikes, to the woods around Czernovitz, a day's outing. Everyone carried a knapsack on the back, wore shoes with heavy soles and white, knee-high cotton socks. The girls wore a "dirndl" which consisted of a white blouse, a flowered skirt and a little apron, adorned with lace. It was the way the Tyrolians dressed, an old Austrian custom. Sometimes, we would sit in a meadow and one or another would read aloud. Paul Antschel, who later changed his name to Celan, loved to read to the group poems by Rainer Maria Rilke, in German, of course. Sometimes we'd read aloud H. Heine poems and sometimes we'd sing.

Elfriede Jelinek’s The Piano Teacher is also a must. It’s story about a rigid middle-aged Piano Teacher who lives with her mother and grapples with her perverse desire, and it’s various captures—love and the promise of the couple, for example. I think she’s able to capture the most abject moments of a feminist antagonism. And in spite of all the problems with the purely negative, her critiques and exposé are so fucking sharp. Jelinek is one of the only fiction writer’s I follow. Her perversity and coldness is unmatched, and while rooted in an Austrian sort of post-war experience, she is still quite contemporary.

In 1933, the regional elections held in many parts of Germany, overwhelmingly favored the NAZI Partei. The full name of this vile group was the Nationalsozialistische Deutsche Arbeiterpartei and actually was originally abbreviated NSDAP, not NAZI. With what seemed to be decisive popular approval, the Reichstag endorsed Hitler. On the morning of January 30, 1933, at the Presidential Palace, Hindenburg swore in Adolf Hitler as the Reich Chancellor of Germany, a title equivalent to that of the Prime Minister of England. However, as the Reich Chancellor, Hitler was in a relatively stronger position of authority than the Prime Minister of England. Everything being equal, it would be much more difficult to remove him from power since the Chancellor of Germany remains in office until the majority of the Bundestag can agree on a successor, whereas the Prime Minister serves at the whim of his party. Hindenburg publicly denounced any responsibility for appointing this “Austrian Corporal” to the Reich Chancellery, while he prudently caved in to Adolf Hitler’s popular demands. On the other hand, Hitler frequently referred to Hindenburg as “that old fool.” Although the men maintained an appearance of cordiality to each other in public, Hitler did not respect the “Old War Horse” and there was definitely no love lost between them. During the following summer, Hindenburg grew increasingly concerned about the radical Nazi rallies in Nuremburg, and the political demonstrations that were being carried out throughout Germany. During the summer of 1934, the elderly German President became extremely ill and was close to death at his mansion in East Prussia. Having contracted lung cancer, he had been incapacitated and bedridden for several months, thereby giving Hitler enough time to plan and impose his next move. On August 2, 1934, at 9:00 a.m., the long awaited demise of 86-year-old Hindenburg finally occurred in the town of Neudeck, near Rosenberg, East Prussia. Within hours after the announcement of Hindenburg’s death, Hitler seized total control of Germany by establishing himself in the contrived, dictatorial and ultimate position of “der Führer.” It was in this way that he became the supreme leader of Germany, ruling until 1945.

She appreciated that the entire Bulgarian Jewish choir had come on a boat together and that Bulgarians were playing in the new Israeli philharmonic. She loved to read Tolstoy and Chekhov, Victor Hugo, Thomas Mann, and Jack London. Most of all, she adored Austrian writer Stefan Zweig, her beloved, kindred soul whose work she considered profoundly sensitive and who, during the war, had lost faith in humanity and cut open his veins.

With my heart thumping, I managed to leave his store and pulled out my phone, googling the meaning of Austrian rose. Thou art all that is lovely.

When we treat people as objects, we dehumanize them. We do something really terrible to their souls and to our own. Martin Buber, an Austrian-born philosopher, wrote about the differences between an I-it relationship and an I-you relationship. An I-it relationship is basically what we create when we are in transactions with people whom we treat like objects--people who are simply there to serve us or complete a task. I-you relationships are characterized by human connection and empathy.

Short story: The true and incredible tale of David Kirkpatrick, a Scottish ex-boy scout, and miner, serving in WW2 with 2nd Highland Light Infantry and the legendary elite corps 2nd SAS. A man who becomes a hero playing his bagpipe during a secret mission in Italy, March 1945, where he saved the lives of hundreds just playing during the attack. After he fought in North Africa, Greece, Albania, Sicily and being reported as an unruly soldier, (often drunk, insulting superiors and so on) in Tuscany, 23 march 1945 he joined as volunteer in the 2nd Special Air Service ( the British elite forces), for a secret mission behind enemy line in Italy. He parachuted in the Italian Apennines with his kilt on (so he becomes known as the 'mad piper' ) for a mission organized with British elite forces and an unruly group of Italian-Russian partisans (code name: 'Operation Tombola' organized from the British secret service SOE and 2nd SAS and the "Allied Battalion") against the Gothic Line german headquarter of the 51 German Mountains Corps in Albinea, Italy. The target of the anglo-partisan group's mission is to destroy the nazi HQ to prepare the big attack of the Allied Forces (US 5th Army, British 8th Army) to the German Gothic Line in North Italy at the beginning of April. It's the beginning of the liberation of Italy from the nazi fascist dictatorship. The Allied Battalion guided by major Roy Farran, captain Mike Lees Italian partisan Glauco Monducci, Gianni Ferrari, and the Russian Viktor Pirogov is an unruly brigade of great fighters of many nationalities. Among them also not just British, Italian, and Russian but also a dutch, a greek, one Austrian paratrooper who deserted the German Forces after has killed an SS, a german who deserted Hitler's Army being in love with an Italian taffeta's, two Jewish escaped from nazi reprisal and 3 Spanish anti-Franchise who fought fascism in the Spanish Civil War and then joined first the French Foreign Legion and the British Elite Forces. The day before the attack, Kirkpatrick is secretly guested in a house of Italian farmers, and he donated his white silk parachute to a lady so she could create her wedding dress for the Wedding with his love: an Italian partisan. During the terrible attack in the night of 27th March 1945, the sound of his bagpipe marks the beginning of the fight and tricked the nazi, avoiding a terrible reprisal against the civilian population of the Italian village of Albinea, saving in this way the life of hundreds The German HQ based in two historical villa's is destroyed and in flames, several enemy soldiers are killed, during the attack, the bagpipe of David played for more than 30 minutes and let the german believe that the "British are here", not also Italian and Russian partisan (in war for Hitler' order: for partisans attack to german forces for every german killed nazi were executing 10 local civilians in terrible and barbarian reprisal). During the night the bagpipe of David is also hit after 30 minutes of the fight and, three British soldiers of 2nd SAS are killed in the action in one of the two Villa. The morning later when Germans bring their bodies to the Church of Albinea, don Alberto Ugolotti, the local priest notes in his diary: "Asked if they were organizing a reprisal against the civilian population, they answered that it was a "military attack" and there would.

To conduct life like this is to become possessed by some ill-formed desire, and then to craft speech and action in a manner that appears likely, rationally, to bring about that end. Typical calculated ends might include “to impose my ideological beliefs,” “to prove that I am (or was) right,” “to appear competent,” “to ratchet myself up the dominance hierarchy,” “to avoid responsibility” (or its twin, “to garner credit for others’ actions”), “to be promoted,” “to attract the lion’s share of attention,” “to ensure that everyone likes me,” “to garner the benefits of martyrdom,” “to justify my cynicism,” “to rationalize my antisocial outlook,” “to minimize immediate conflict,” “to maintain my naïveté,” “to capitalize on my vulnerability,” “to always appear as the sainted one,” or (this one is particularly evil) “to ensure that it is always my unloved child’s fault.” These are all examples of what Sigmund Freud’s compatriot, the lesser-known Austrian psychologist Alfred Adler, called “life-lies.”149 Someone living a life-lie is attempting to manipulate reality with perception, thought and action, so that only some narrowly desired and pre-defined outcome is allowed to exist. A life lived in this manner is based, consciously or unconsciously, on two premises. The first is that current knowledge is sufficient to define what is good, unquestioningly, far into the future. The second is that reality would be unbearable if left to its own devices. The first presumption is philosophically unjustifiable. What you are currently aiming at might not be worth attaining, just as what you are currently doing might be an error. The second is even worse. It is valid only if reality is intrinsically intolerable and, simultaneously, something that can be successfully manipulated and distorted. Such speaking and thinking requires the arrogance and certainty that the English poet John Milton’s genius identified with Satan, God’s highest angel gone most spectacularly wrong. The faculty of rationality inclines dangerously to pride: all I know is all that needs to be known. Pride falls in love with its own creations, and tries to make them absolute.