Czech Quotes

German is my mother tongue and as such more natural to me, but I consider Czech much more affectionate, which is why your letter removes several uncertainties; I see you more clearly, the movements of your body, your hands, so quick, so resolute, it’s almost like a meeting.

Milena - what a rich heavy name, almost too full to be lifted, and in the beginning I didn't like it much, it seemed to me a Greek or Roman gone astray in Bohemia, violated by Czech, cheated of its accent, and yet in colour and form it is marvellously a woman, a woman whom one carries in one's arms out of the world, and out of the fire, I don't know which, and she presses herself willingly and trustingly into your arms.

Let me make sure I have this straight. The cavalry just now rode into town and it's a Czech Gypsy porn-star zombie killer. Have I got that right?

If men were equal in America, all these Poles and English and Czechs and blacks, then they were equal everywhere, and there was really no such thing as foreigner; there were only free men and slaves.

All languages that derive from Latin form the word "compassion" by combining the prefix meaning "with" (com-) and the root meaning "suffering" (Late Latin, passio). In other languages, Czech, Polish, German, and Swedish, for instance - this word is translated by a noun formed of an equivalent prefix combined with the word that means "feeling". In languages that derive from Latin, "compassion" means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer. Another word with approximately the same meaning, "pity", connotes a certain condescension towards the sufferer. "To take pity on a woman" means that we are better off than she, that we stoop to her level, lower ourselves. That is why the word "compassion" generally inspires suspicion; it designates what is considered an inferior, second-rate sentiment that has little to do with love. To love someone out of compassion means not really to love.

The truth is not simply what you think it is; it is also the circumstances in which it is said, and to whom, why, and how it is said.

Czech: Řekni mi, co čteš, a já ti řeknu, kdo jsi. English: Tell me what you read, and I'll tell you who you are. First president of Czechoslovakia.

Czech beer in bottles is the corpse of real beer in a glass coffin.

The hero of a David Lodge novel says that you don’t know, when you make love for the last time, that you are making love for the last time. Voting is like that. Some of the Germans who voted for the Nazi Party in 1932 no doubt understood that this might be the last meaningfully free election for some time, but most did not. Some of the Czechs and Slovaks who voted for the Czechoslovak Communist Party in 1946 probably realized that they were voting for the end of democracy, but most assumed they would have another chance. No doubt the Russians who voted in 1990 did not think that this would be the last free and fair election in their country’s history, which (thus far) it has been. Any election can be the last, or at least the last in the lifetime of the person casting the vote.

Certainty. Life's last and kindest gift.

Czech Republics worst pick up line: What's a nice place like this doing around a women like you?

The word “robot” comes from the 1920 Czech play R.U.R. by playwright Karel Capek (“robot” means “drudgery” in the Czech language and “labor” in Slovak).

The word “robot” is from a Czech word meaning “compulsory labor.

All right, Herr Stern, if God made man in His image, which race is most like him? Is a Pole more like him than a Czech?

The designer had probably been going for Turkish Bath but had hit Czech Porn Shoot instead.

You see, in the Czech Republic, on December fifth, St. Nicholas goes around bringing candy and small gifts to children, accompanied by an angel and a devil. In a holiday tradition that is the stuff of nightmares, the devil threatens to scoop bad children into his sack and carry them to hell. (And you thought coal in your stocking was harsh?)

In Czech, according to Milan Kundera, litost is a state of agony and torment created by the sudden sight of one's own misery.

At last either Betsie or I would open the Bible. Because only the Hollanders could understand the Dutch text, we would translate aloud in German. And then we would hear the life-giving words passed back along the aisles in French, Polish, Russian, Czech, back into Dutch. They were little previews of heaven, these evenings beneath the lightbulb.

A person's destiny often ends before his death.

The Czech Republic. Czechoslovakia hasn't existed for almost twenty years. So unless her parents are visiting 1992, they're in the Czech Republic.

If men were equal in America, all these former Poles and English and Czechs and blacks, then they were equal everywhere, and there was really no such thing as a foreigner; there were only free men and slaves. And so it was not even patriotism but a new faith. The Frenchman may fight for France, but the American fights for mankind, for freedom; for the people, not the land.

[Large countries'] patriotism is different: they are buoyed by their glory, their importance, their universal mission. The Czechs loved their country not because it was glorious but because it was unknown; not because it was big but because it was small and in constant danger. Their patriotism was an enormous compassion for their country.

Very often the test of one's allegiance to a cause or to a people is precisely the willingness to stay the course when things are boring, to run the risk of repeating an old argument just one more time, or of going one more round with a hostile or (much worse) indifferent audience. I first became involved with the Czech opposition in 1968 when it was an intoxicating and celebrated cause. Then, during the depressing 1970s and 1980s I was a member of a routine committee that tried with limited success to help the reduced forces of Czech dissent to stay nourished (and published). The most pregnant moment of that commitment was one that I managed to miss at the time: I passed an afternoon with Zdenek Mlynar, exiled former secretary of the Czech Communist Party, who in the bleak early 1950s in Moscow had formed a friendship with a young Russian militant with an evident sense of irony named Mikhail Sergeyevitch Gorbachev. In 1988 I was arrested in Prague for attending a meeting of one of Vaclav Havel's 'Charter 77' committees. That outwardly exciting experience was interesting precisely because of its almost Zen-like tedium. I had gone to Prague determined to be the first visiting writer not to make use of the name Franz Kafka, but the numbing bureaucracy got the better of me. When I asked why I was being detained, I was told that I had no need to know the reason! Totalitarianism is itself a cliché (as well as a tundra of pulverizing boredom) and it forced the cliché upon me in turn. I did have to mention Kafka in my eventual story. The regime fell not very much later, as I had slightly foreseen in that same piece that it would. (I had happened to notice that the young Czechs arrested with us were not at all frightened by the police, as their older mentors had been and still were, and also that the police themselves were almost fatigued by their job. This was totalitarianism practically yawning itself to death.) A couple of years after that I was overcome to be invited to an official reception in Prague, to thank those who had been consistent friends through the stultifying years of what 'The Party' had so perfectly termed 'normalization.' As with my tiny moment with Nelson Mandela, a whole historic stretch of nothingness and depression, combined with the long and deep insult of having to be pushed around by boring and mediocre people, could be at least partially canceled and annealed by one flash of humor and charm and generosity.

The stupidity of people comes from having an answer for everything. The wisdom of the novel comes from having a question for everything.

We have more English Bibles than there are English-speaking people in the entire country.” Matron had turned from the window and followed his gaze. “Polish Bibles, Czech Bibles, Italian Bibles, French Bibles, Swedish Bibles. I think some are from your Sunday-school children. We need medicine and food. But we get Bibles.” Matron smiled. “I always wondered if the good people who send us Bibles really think that hookworm and hunger are healed by scripture? Our patients are illiterate.

Love is something huge You’ll find out that Even if there were revolution in the whole wide world Still somewhere on green grass Lovers would have time to hold hands And lean their heads towards one another.

Násilí se nikomu nevyplácí. S tím se může vystačit jen krátkou dobu, ale dějiny se jím psát nedají. žijeme v civilizovaném světě, v Evropě, ve dvacátém století

After 1968 the restored communist regime required all Czech rock musicians to sit a written exam in Marxism Leninism

Czechs are laughing beasts.

Prague does not have its name for no reason - in truth, Prague is a threshold between the life on Earth and Heaven, a threshold much thinner and narrower then in any other places…

The Greek word for "return" is nostos. Algos means "suffering." So nostalgia is the suffering caused by an unappeased yearning to return. To express that fundamental notion most Europeans can utilize a word derived from the Greek (nostalgia, nostalgie) as well as other words with roots in their national languages: añoranza, say the Spaniards; saudade, say the Portuguese. In each language these words have a different semantic nuance. Often they mean only the sadness caused by the impossibility of returning to one's country: a longing for country, for home. What in English is called "homesickness." Or in German: Heimweh. In Dutch: heimwee. But this reduces that great notion to just its spatial element. One of the oldest European languages, Icelandic (like English) makes a distinction between two terms: söknuour: nostalgia in its general sense; and heimprá: longing for the homeland. Czechs have the Greek-derived nostalgie as well as their own noun, stesk, and their own verb; the most moving, Czech expression of love: styska se mi po tobe ("I yearn for you," "I'm nostalgic for you"; "I cannot bear the pain of your absence"). In Spanish añoranza comes from the verb añorar (to feel nostalgia), which comes from the Catalan enyorar, itself derived from the Latin word ignorare (to be unaware of, not know, not experience; to lack or miss), In that etymological light nostalgia seems something like the pain of ignorance, of not knowing. You are far away, and I don't know what has become of you. My country is far away, and I don't know what is happening there. Certain languages have problems with nostalgia: the French can only express it by the noun from the Greek root, and have no verb for it; they can say Je m'ennuie de toi (I miss you), but the word s'ennuyer is weak, cold -- anyhow too light for so grave a feeling. The Germans rarely use the Greek-derived term Nostalgie, and tend to say Sehnsucht in speaking of the desire for an absent thing. But Sehnsucht can refer both to something that has existed and to something that has never existed (a new adventure), and therefore it does not necessarily imply the nostos idea; to include in Sehnsucht the obsession with returning would require adding a complementary phrase: Sehnsucht nach der Vergangenheit, nach der verlorenen Kindheit, nach der ersten Liebe (longing for the past, for lost childhood, for a first love).

The faith itself was simple; he believed in the dignity of man. His ancestors were Huguenots, refugees of a chained and bloody Europe. He had learned their stories in the cradle. He had grown up believing in America and the individual and it was a stronger faith than his faith in God. This was the land where no man had to bow. In this place at last a man could stand up free of the past, free of tradition and blood ties and the curse of royalty and become what he wished to become. This was the first place on earth where the man mattered more than the state. True freedom had begun here and it would spread eventually over all the earth. But it had begun HERE. The fact of slavery upon this incredibly beautiful new clean earth was appalling, but more even than that was the horror of old Europe, the curse of nobility, which the South was transplanting to new soil. They were forming a new aristocracy, a new breed of glittering men, and Chamberlain had come to crush it. But he was fighting for the dignity of man and i that way he was fighting for himself. If men were equal in America, all the former Poles and English and Czechs and blacks, then they were equal everywhere, and there was really no such thing as foreigner; there were only free men and slaves. And so it was not even patriotism but a new faith. The Frenchman may fight for France, but the American fights for mankind, for freedom; for the people, not the land.

Some time after dinner a newsboy rushed into the lobby of the Ambassador with extra editions of a German-language paper, the only one I can read since I do not know Czech. The headlines said: Chamberlain to fly to Berchtesgaden tomorrow to see Hitler! The Czechs are dumbfounded. They suspect a sell-out and I’m afraid they’re right.

What could I say? Maybe this: the man hunched over his motorcycle can focus only on the present instant of his flight; he is caught in a fragment of time cut off from both the past and the future; he is wrenched from the continuity of time; he is outside time; in other words, he is in a state of ecstasy; in that state he is unaware of his age, his wife, his children, his worries, and so he has no fear, because the source of fear is in the future, and a person freed of the future has nothing to fear.

The Fuehrer thanked Chamberlain for his words and told him that he had similar hopes. As he had already stated several times, the Czech problem was the last territorial demand which he had to make in Europe.

You're a Dark One," said Anton. "All you see in everything is evil, treachery, trickery." "All I do is not close my eyes to them," Edgar retorted. "And that's why I don't trust Zabulon. I distrust him almost as much as I do Gesar. I can even trust you more—you're just another unfortunate chess piece who happens by chance to be painted a different color from me. Does a white pawn hate a black one? No. Especially if the two pawns have their heads down together over a quiet beer or two." "You know," Anton said in a slightly surprised voice, "I just don't understand how you can carry on living if you see the world like that. I'd just go and hang myself." "So you don't have any counterarguments to offer?" Anton took a gulp of beer too. The wonderful thing about this natural Czech beer was that even if you drank lots of it, it still didn't make your head or your body feel heavy... Or was that an illusion? "Not a single one," Anton admitted. "Right now, this very moment, not a single one. But I'm sure you're wrong. It's just difficult to argue about the colors of the rainbow with a blind man. There's something missing in you... I don't know what exactly. But it's something very important, and without it you're more helpless than a blind man.

India's linguistic diversity surprises many Westerners, but there are nearly thirty languages in India with at least a million native speakers. There are more native speakers of Tamil on our planet than of Italian. Likewise, more people speak Punjabi than German, Marathi than French, and Bengali than Russian. There are more Telugu speakers than Czech, Dutch, Danish, Finnish, Greek, Slovak, and Swedish speakers combined.

Ne, nejsme na kolenou, ryjeme držkou v zemi.

Válka je jen pokračování diplomacie jinými prostředky.

Muž by měl mít dům poblíž svého rodiště, kde by našel klid, který jinde postrádá.

secular countries such as Denmark and the Czech Republic aren’t more violent than devout countries such as Iran and Pakistan.

In the past 10 years, Czechs filed 1211 applications to the European Patent Office, while Austrians filed about 15,000, the Dutch 66,000 and the Germans 256,000,

But I wanted to read you in Czech because, after all, you do belong to that language, because only there can Milena be found in her entirety

Ah,” Tesch says. “Very admirable of you. You know, it reminds me of a documentary I saw last month, a little Czech film about an outsider artist who refused to show her work during her lifetime. She lived in Praha, and—” “Oh,” Clark says, “I believe when you’re speaking English, you’re allowed to refer to it as Prague.” Tesch appears to have lost the power of speech.

Who was the real me? I can only repeat: I was a man of many faces. At meetings I was earnest, enthusiastic, and committed; among friends, unconstrained and given to teasing; with Marketa, cynical and fitfully witty; and alone (and thinking of Marketa), unsure of myself and as agitated as a schoolboy. Was the last face the real one? No. They were all real: I was not a hypocrite, with one real face and several false ones. I had several faces because I was young and didn’t know who I was or wanted to be. (I was frightened by the differences between one face and the next; none of them seemed to fit me properly, and I groped my way clumsily among them.)

UNAVEN K SMRTI NUDNOU ROLÍ sám sebe hrát, - že jsem... Chci spát předstírám spánek, tvář mne bolí vším, čím jsem byl, jsem nebyl rád Jak se mi zdá, nic se mi nezdá už nemám o čem dát si zdát na nebi bledne moje hvězda vším, čím jsem nebyl, byl jsem rád

I'd grown fond of quoting Václav Havel, the great Czech leader who had said that "hope" was the one thing that people struggling in Eastern Europe needed during the era of Soviet domination. Havel had said that people struggling for independence wanted money and recognition from other countries; they wanted more criticism of the Soviet empire from the West and more diplomatic pressure. But Havel had said that these were things they wanted; the only thing they needed was hope. Not that pie in the sky stuff, not a preference for optimism over pessimism, but rather "an orientation of the spirit." The kind of hope that creates a willingness to position oneself in a hopeless place and be a witness, that allows one to believe in a better future, even in the face of abusive power. That kind of hope makes one strong.

Nikdy nemějte strach zavřít staré dveře, otevřít nové a vydat se objevovat nové světy a prozkoumávat nové obzory.

Bonifác Strumm nevěřil přespříliš v boha, neviděl ho v sobě ani v jiných. V Satana věřil spíše; připadal mu pravděpodobnější.

When young people's education is at stake, compromise is crime.

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

She wants to have her notebooks so that the flimsy framework of events, as she has constructed them in her school notebook, will be provided with walls and become a house she can live in. Because if the tottering structure of her memories collapses like a clumsily pitched tent, all that Tamina will be left with is the present, that invisible point, that nothingness moving slowly toward death.

I developed a maturing recognition of the importance of hopefulness in creating justice. I'd started addressing the subject of hopefulness in talks to small groups. I'd grown fond of quoting Vaclav Havel, the great Czech leader who had said that 'hope' was the one thing people struggling in Eastern Europe needed during the era of Soviet domination. The kind of hope that creates a willingness to position oneself in a hopeless place and be a witness, that allows one to believe in a better future, even in the face of abusive power. That kind of hope makes one strong.

My jsme příběhy. My jsme mýty a pohádky. Jsme poezie. Naše životy jsou knihy. Knihy plné listů popsaných rukopisem vlastního štěstí a smutku, vlastních úspěchů a porážek. Jsme stránky popsané lidmi a událostmi, které nás potkaly. hýčkáme rukopisy těch, co nás okouzlili krásou svých těl a duší, těch, co nás obdarovali světlem a poznáním, rukopisy, které hřály a chladily. Rukopisy milovaných. Jenže naše knihy skrývají v nitru i listy temnější než tiskařská čerň. Stránky poleptané bolestí a křivdami. Stránky bezohledně počmárané, znásilněné lidmi a událostmi, které vtrhly do našich životů jako potopa, jako mor. Stránky černé zaschlou krví utrpení a bezmoci. Stránky bolavé ostnatými dráty. Bez lidských tváří. jsme knihy plné otřesných věcí, o kterých jsme nikdy nechtěli psát. Kruté mýty a krvavé balady. Můžete je zkusit vymazat. Vymazat tiskařskou čerň. Můžete je zkusit vytrhnout. Vytrhnout si srdce z těla. Můžete je zkusit upálit. Ale je ten, kdo hází knihy do ohně, ještě člověkem?

Eleanor was all apologies, but Sarah enjoyed seeing a bit more of the Czech countryside. You probably couldn't say that you had really seen a country if all you had seen was a city or two. You had to see where the food was grown, what the riverbanks looked like, and what the highway manners of the inhabitants were.

Each of us has a taste of death when slipping into sleep every night or when losing consciousness under anesthesia. Death and sleep, Thanatos and Hypnos in the Greek vocabulary, were twins. The Czech existential novelist Milan Kundera suggests that we also have a foretaste of death through the act of forgetting: "What terrifies most about death is not the loss of the future but the loss of the past. In fact, the act of forgetting is a form of death always present within life.

I am deeply sensitive to the spell of nationalism. I can play about thirty Bohemian folk songs ... on my mouth-organ. My oldest friend, who is Czech and a patriot, cannot bear to hear me play them because he says I do it in such a schmalzy way, 'crying into the mouth organ'. I do not think I could have written the book on nationalism which I did write, were I not capable of crying, with the help of a little alcohol, over folk songs, which happen to be my favourite form of music.

Říká se, že pokrok zahání temnotu. Ale vždycky budou stíny. A vždycky se bude ve stínech skrývat zlo, vždycky v nich budou zuby a drápy, vražda a krev. Vždycky budou tvorové tlukoucí po nocích. A my zaklínači jsme tady proto, abychom je ztloukli.

It made her unhappy, and down in the street she asked herself why she should bother to maintain contact with Czechs. What bound her to them? The landscape? If each of them were asked to say what the name of his native country evoked in him, the images that came to mind would be so different as to rule out all possibility of unity,

Why has the pleasure of slowness disappeared? Ah, where have they gone, the amblers of yesteryear? Where have they gone, those loafing heroes of folk song, those vagabonds who roam from one mill to another and bed down under the stars? Have they vanished along with footpaths, with grasslands and clearings, with nature? There is a Czech proverb that describes their easy indolence by a metaphor: “They are gazing at God’s windows.” A person gazing at God’s windows is not bored; he is happy. In our world, indolence has turned into having nothing to do, which is a completely different thing: a person with nothing to do is frustrated, bored, is constantly searching for the activity he lacks.

LATER.—I must go to Germany. At midnight Murrow phoned from London with the news. The British and French have decided they will not fight for Czechoslovakia and are asking Prague to surrender unconditionally to Hitler and turn over Sudetenland to Germany. I protested to Ed that the Czechs wouldn’t accept it, that they’d fight alone…. “Maybe so. I hope you’re right. But in the meantime Mr. Chamberlain is meeting Hitler at Godesberg on Wednesday and we want you to cover that. If there’s a war, then you can go back to Prague.

nic jiného není lidský život než bytí k smrti

*o fotfrafii* taková věčná konzerva právě přítomného času

Tatínek byl už tehdy rybářským funkcionářem jako většina bývalých pytláků.

Modlitba stará - stará! A dej mi sílu unésti všechno co změnit nemám sil Odvahu abych to nač stačím na tomto světě pozměnil A také moudrost abych znal a od sebe to rozeznal

Všechny systémy používají standardní filtry (Apollo 13 nám dalo důležitou lekci).

A picture was a motionless record of motion. An arrested representation of life. A picture was the kiss of death pretending to possess immutability.

It ain't really Czechoslovakian,' I said, coughing. 'We used to call it the Cheque. Like, you drink it up now, you pay for it later.

They could not see the sprawling Sachsenhausen concentration camp under construction that summer just north of Berlin, where before long more than two hundred thousand Jews, homosexuals, Jehovah’s Witnesses, Gypsies, and eventually Soviet prisoners of war, Polish civilians, and Czech university students would be held, and where tens of thousands of them would die.

Almost everyone smokes as if their pulmonary well-being depended on it — the multinational mélange of gooks; the dishwashers, who are all Czechs here; the servers, who are American natives — creating an atmosphere in which oxygen is only an occasional pollutant. My first morning at Jerry's, when the hypoglycemic shakes set in, I complain to one of my fellow servers that I don't understand how she can go so long without food. 'Well, I don't understand how you can go so long without a cigarette,' she responds in a tone of reproach. Because work is what you do for other; smoking is what you do for yourself. I don't know why the atismoking crusaders have never grasped the element of defiant self-nurturance that makes the habit so endearing to its victims — as if, in the American workplace, the only thing people have to call their own is the tumors they are nourishing and the spare moments they devote to feeding them.

I'm not your blue-eyed Czech, I'm just a brown-eyed girl, A little mix of rock your world, And now you'll never be the same. You grabbed me by the hand, I grabbed you by the neck. I changed the game, and your convictions. So is it criminal to steal a heart or two? I keep them on the shelf, Like only hunters do. I like it hard I like you high I love your mouth When it's on mine. I wanna hear you make that sound, Cause it's the greatest thing around. Take it off now, Take from here. Watch your head spin When I come near, And you will lose every time, Cause I won't stop until your mine. And they say who the hell is she? They either love me or they hate me. But still they never look away, This vixen's gonna give you everything.

I do not think that in those early days of September, Hitler was fully aware that he had irrevocably unleashed a world war. He had merely meant to move one step further. To be sure, he was ready to accept the risk associated with that step, just as he had been a year before during the Czech crisis; but he had prepared himself only for the risk, not really for the great war.

a small nation resembles a big family and likes to describe itself that way. In the language of the smallest European people, in Icelandic, the term for "family" is fjölskylda; the etymology is eloquent: skylda means "obligation"; fjöl means "multiple." Family is thus "a multiple obligation." Icelanders have a single word for "family ties": fjölskyldubönd: "the cords (bönd) of multiple obligations." Thus in the big family that is a small country, the artist is bound in multiple ways, by multiple cords. When Nietzsche noisily savaged the German character, when Stendhal announced that he preferred Italy to his homeland, no German or Frenchman took offense; if a Greek or a Czech dared to say the same thing, his family would curse him as a detestable traitor.

He had not even considered the military value to the West of Czechoslovakia’s thirty-five well-trained, well-armed divisions entrenched behind their strong mountain fortifications at a time when Britain could put only two divisions in France and when the German Army was incapable of fighting on two fronts and, according to the German generals, even incapable of penetrating the Czech defenses. Now

You certainly remember this scene from dozens of films: a boy and a girl are running hand in hand in a beautiful spring (or summer) landscape. Running, running, running and laughing. By laughing the two runners are proclaiming to the whole world, to audiences in all the movie theaters: "We're happy, we're glad to be in the world, we're in agreement with being!" It's a silly scene, a cliche, but it expresses a basic human attitude: serious laughter, laughter "beyond joking." All churches, all underwear manufacturers, all generals, all political parties, are in agreement about that kind of laughter, and all of them rush to put the image of the two laughing runners on the billboards advertising their religion, their products, their ideology, their nation, their sex, their dishwashing powder.

The desertion of Rwanda by the UN force was Hutu Power’s greatest diplomatic victory to date, and it can be credited almost single-handedly to the United States. With the memory of the Somalia debacle still very fresh, the White House had just finished drafting a document called Presidential Decision Directive 25, which amounted to a checklist of reasons to avoid American involvement in UN peacekeeping missions. It hardly mattered that Dallaire’s call for an expanded force and mandate would not have required American troops, or that the mission was not properly peacekeeping, but genocide prevention. PDD 25 also contained what Washington policymakers call “language” urging that the United States should persuade others not to undertake the missions that it wished to avoid. In fact, the Clinton administration’s ambassador to the UN, Madeleine Albright, opposed leaving even the skeleton crew of two hundred seventy in Rwanda. Albright went on to become Secretary of State, largely because of her reputation as a “daughter of Munich,” a Czech refugee from Nazism with no tolerance for appeasement and with a taste for projecting U.S. force abroad to bring rogue dictators and criminal states to heel. Her name is rarely associated with Rwanda, but ducking and pressuring others to duck, as the death toll leapt from thousands to tens of thousands to hundreds of thousands, was the absolute low point in her career as a stateswoman.

Nebylo tu nic pořádného k snědku, bylo to jenom velké akvárium, jehož stěny tvořily místo skleněných tabulí ze dvou stran břehy, dole písek, a nahoře nebe. A kolem dokola kvetly pomněnky a říkali vzpomínej.

All languages that derive fromLatin form the word 'compassion' by combining the prefix meaning 'with' (com-) and the root meaning 'suffering' (Late Latin, passio). In other languages- Czech, Polish, German, and Swedish, for instance- this word is translated by a noun formed of an equivalent prefixcombined with the word that means 'feeling' (Czech, sou-cit; Polish, wsspół-czucie; German, Mit-gefühl; Swedish, medkänsla). In languages that derive from Latin, 'compassion' means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer. Another word with approximately the same meaning, 'pity' (French, pitié; Italian, pietà; etc.), connotes a certain condescension towards the sufferer. 'To take pity on a woman' means that we are better off than she, that we stoop to her level, lower ourselves. That is why the word 'compassion' generally inspires suspicion; it designates what is considered an inferior, second-rate sentiment that has little to do with love. To love someone out of compassion means not really to love. In languages that form the word 'compassion' not from the root 'suffering' but from the root 'feeling', the word is used in approximately the same way, but to contend that it designates a bad or inferior sentiment is difficult. The secret strength of its etymology floods the word with another light and gives it a broader meaning: to have compassion (co-feeling) means not only to be able to live with the other's misfortune but also to feel with him any emotion- joy, anxiety, happiness, pain. This kind of compassion (in the sense of soucit, współczucie, Mitgefühl, medkänsla) therefore signifies the maximal capacity of affective imagination, the art of emotional telepathy. In the hierarchy of sentiments, then, it is supreme. By revealing to Tomas her dream about jabbing needles under her fingernails, Tereza unwittingly revealed that she had gone through his desk. If Tereza had been any other woman, Tomas would never have spoken to her again. Aware of that, Tereza said to him, 'Throw me out!' But instead of throwing her out, he seized her and kissed the tips of her fingers, because at that moment he himself felt the pain under her fingernails as surely as if the nerves of her fingers led straight to his own brain. Anyone who has failed to benefit from the the Devil's gift of compassion (co-feeling) will condemn Tereza coldly for her deed, because privacy is sacred and drawers containing intimate correspondence are not to be opened. But because compassion was Tomas's fate (or curse), he felt that he himself had knelt before the open desk drawer, unable to tear his eyes from Sabina's letter. He understood Tereza, and not only was he incapable of being angry with her, he loved her all the more.

Čeština je krásná řeč. Ona má obrovskou plejádu slov pro obyčejný věci. Třeba kulaťoučké jablíčko. To neřeknete jinou řečí. Angličan musí říct “a litte round apple“, malé kulaté jablko…. Tomu přece chybí barva i vůně.

When Americans think of freedom, we usually imagine a contest between a lone individual and a powerful government. We tend to conclude that the individual should be empowered and the government kept at bay. This is all well and good. But one element of freedom is the choice of associates, and one defense of freedom is the activity of groups to sustain their members. This is why we should engage in activities that are of interest to us, our friends, our families. These need not be expressly political: Václav Havel, the Czech dissident thinker, gave the example of brewing good beer. Insofar as we take pride in these activities, and come to know others who do so as well, we are creating civil society. Sharing in an undertaking teaches us that we can trust people beyond a narrow circle of friends and families, and helps us to recognize authorities from whom we can learn.

Their message will never be decoded, not only because there is no key to it, but also because people have no patience to listen to it in an age when the accumulation of messages old and new is such that their voices cancel one another out. Today history is no more than a thin thread of the remembered stretching over an ocean of the forgotten, but time moves on, and an epoch of millennia will come which the inextensible memory of the individual will be unable to encompass; whole centuries and millennia will therefore fall away, centuries of painting and music, centuries of discoveries, of battles, of books, and this will be dire, because man will lose the notion of his self, and his history, unfathomable, unencompassable, will shrivel into a few schematic signs destitute of all sense.

Netoužím po tom, aby někdo žil podle mě, ale stejně tak nehodlám žít podle někoho jiného. Nebudu své názory měnit jenom proto, že si někdo myslí, že když se světem žene revoluce, která je mu názorově blízká, musí se všichni přizpůsobit.

The hero of a David Lodge novel says that you don’t know, when you make love for the last time, that you are making love for the last time. Voting is like that. Some of the Germans who voted for the Nazi Party in 1932 no doubt understood that this might be the last meaningfully free election for some time, but most did not. Some of the Czechs and Slovaks who voted for the Czechoslovak Communist Party in 1946 probably realized that they were voting for the end of democracy, but most assumed they would have another chance.

But what if you can’t find a colleague with a compatible schedule? When Taylor went away to speak at a conference for a week, I needed to re-create the experience of making an effort pact with another person. Thankfully, I found Focusmate. With a vision to help people around the world stay focused, they facilitate effort pacts via a one-to-one video conferencing service. While Taylor was away, I signed up at Focusmate.com and was paired with a Czech medical school student named Martin. Because I knew he would be waiting for me to co-work at our scheduled time, I didn’t want to let him down. While Martin was hard at work memorizing human anatomy, I stayed focused on my writing. To discourage people from skipping their meeting times, participants are encouraged to leave a review of their focus mate.5 Effort pacts make us less likely to abandon the task at hand. Whether we make them with friends and colleagues, or via tools like Forest, SelfControl, Focusmate, or kSafe, effort pacts are a simple yet highly effective way to keep us from getting distracted.

Why should I be frightened of dying? I did not know what death truly was; no one did. Who had made dying a bad word? Yes, it was universally considered awful—unwanted, painful, feared—because when it happened it stopped us from moving and being, and we interpreted that as if something had ended. But what if it were actually a beautiful experience? What if, with death, something actually began instead?

The totalitarian movements aim at and succeed in organizing masses—not classes, like the old interest parties of the Continental nation-states; citizens with opinions about, and interests in, the handling of public affairs, like the parties of Anglo-Saxon countries. While all political groups depend upon proportionate strength, the totalitarian movements depend on the sheer force of numbers to such an extent that totalitarian regimes seem impossible, even under otherwise favorable circumstances, in countries with relatively small populations. After the first World War, a deeply antidemocratic, prodictatorial wave of semitotalitarian and totalitarian movements swept Europe; Fascist movements spread from Italy to nearly all Central and Eastern European countries (the Czech part of Czechoslovakia was one of the notable exceptions); yet even Mussolini, who was so fond of the term "totalitarian state," did not attempt to establish a full-fledged totalitarian regime and contented himself with dictatorship and one-party rule. Similar nontotalitarian dictatorships sprang up in prewar Rumania, Poland, the Baltic states, Hungary, Portugal and Franco Spain. The Nazis, who had an unfailing instinct for such differences, used to comment contemptuously on the shortcomings of their Fascist allies while their genuine admiration for the Bolshevik regime in Russia (and the Communist Party in Germany) was matched and checked only by their contempt for Eastern European races.

How would I explain to him that I couldn’t make peace with him? How would I explain that if I did I would immediately lose my inner balance? How would I explain that one of the arms of my internal scales would suddenly shoot upward? How would I explain that my hatred of him counterbalanced the weight of evil that had fallen on my youth? How would I explain that he embodied all the evils in my life? How would I explain to him that I needed to hate him?

The Greek word “nostalgia” derives from the root nostros, meaning “return home,” and algia, meaning “longing.” Doctors in seventeenth-century Europe considered nostalgia an illness, like the flu, mainly suffered by displaced migrant servants, soldiers, and job seekers, and curable through opium, leeches, or, for the affluent, a journey to the Swiss Alps. Throughout time, such feeling has been widely acknowledged. The Portuguese have the term saudade. The Russians have toska. The Czechs have litost. Others too name the feeling: for Romanians, it’s dor, for Germans, it’s heimweh. The Welsh have hiraeth, the Spanish mal de corazon. Many

There is an endless chain of cities, a circle without beginning or end, over which there breaks unrelentingly a shifting wave of laws. There is the city-jungle and the city where people live in the pillars of tall viaducts that crisscross each other in countless overpasses and underpasses, the city of sounds and nothing else, the city in the swamp, the city of smooth white balls rolling on concrete, the city comprising apartments spread across several continents, the city where sculptures fall endlessly from dark clouds and smash on the paving stones, the city where the moon’s path passes through the insides of apartments. All cities are mutually the center and periphery, beginning and end, capital and colony of each other.

Milan Kundera, the Czech-born writer, has a pithy quote about this in his novel The Unbearable Lightness of Being: “Human life occurs only once, and the reason we cannot determine which of our decisions are good and which bad is that in a given situation we can make only one decision; we are not granted a second, third or fourth life in which to compare various decisions.

Satanism, in principle, is a perverse projection of the Law into matter. Therefore, even this path has its aesthetic elements. For there are also artists of evil, artists who can give flowing blood the magic of a crimson evening afterglow—adepts of delusion, who with a mere sight, evoke the seductive song of Death and loathsome orgies turn into a wild cascade of ardent memories.

,Ještě dvacet třicet let. To už tu bude nová generace. narozená na svobodě – Pane, ta už si tu svobodu nedá vzít. Aj i ti druzí do té doby poznají, že k něčemu jsme a že se na nás mohou spolehnout – Jen těch dvacet třicet let si ten stát ještě udržet!” “Jenom se udržet?” namítal prezidentův společník. “Není to trochu málo?” “Není,” řekl Starý pán rozhodně.,Ještě to budeme mít těžké, o jej!

Tomas didn’t hesitate to respond. He’d probably known the answer long before he ever came to America. “It’s not about freedom,” he replied. “America is one of the least-free countries in the Western world. Things are so controlled here compared to Europe.” I had no idea what was coming next. Why would he want to become an American citizen if it wasn’t for the freedom? Perhaps it was simply because his friends were here. “I wanted to become a citizen for the opportunities,” he finally continued. “In the Czech Republic, I had no future. In America, anything is possible. Anyone can become whatever he wants. It’s all happening here. There are a million different paths and choices and careers open to everyone who lives in America. And no matter what happens politically, they can’t take that away.” Everyone at the table fell silent. The truth has a way of doing that to people sometimes.

What drove such people to their sinister occupations? Spite? Certainly, but also the desire for order. Because the desire for order tries to transform the human world into an inorganic reign in which everything goes well, everything functions as a subject of an impersonal will. The desire for order is at the same time a desire for death, because life is a perpetual violation of order. Or, inversely, the desire for order is a virtuous pretext by which man's hatred for man justifies its crimes.

Každý člověk, pokud nebydlí ve velkoměstě, měl by míti pro sebe dům, který by mu poskytoval zdravé bydlení, podle potřeb dnešního života. Měl by to býti dům, který lze vystaviti za roční příjem z jeho práce. Zatím u nás stavíme domy tak, aby vytrvaly 500 roků a škrtily a dusily budoucí pokolení tak, jako dusí domy, stavěné našimi předky nás. Je přirozené, že dům pro 500 roků stojí tolik, že si člověk na něj nevydělá ani za 20 roků. A proto většina národa ve svých nejkrásnějších lidských letech a v době, kdy vychovávají děti bydlí v děrách.

But it was not only a feeling of guilt which drove him into danger. He detested the pettiness that made life semilife and men semimen. He wished to put his life on one of a pair of scales and death on the other. He wished each of his acts, indeed each day, each hour, each second of his life to be measured against the supreme criterion, which is death. That was why he wanted to march at the head of the column, to walk on a tightrope over an abyss, to have a halo of bullets around his head and thus to grow in everyone's eyes and become unlimited as death is unlimited. . .

This scene expresses the basic situation of immaturity; lyricism is an attempt to face that situation: the individual expelled from the protected enclosure of childhood wishes to enter the world, but at the same time, because he is frightened of it, he fashions an artificial replacement world out of his own verse. He makes his poems revolve around him like the planets around the sun; he becomes the center of a small universe in which nothing is alien, in which he feels as much at home as a child inside its mother, for everything here is fashioned only from the substance of his soul. Here he can accomplish everything that is so difficult "outside;" here he can, like the student Wolker, march with a proletarian crowd to make a revolution and, like the virginal Rimbaud, lash his "little girlfriends" because that crowd and those girlfriends are not fashioned out of the hostile substance of an alien world but out of the substance of his own dreams, and they are thus he himself and do not shatter the unity of the universe he has constructed for himself.

We're living in a strange, complex epoch. As Hamlet says, our 'time is out of joint.' Just think. We're reaching for the moon and yet it's increasingly hard for us to reach ourselves; we're able to split the atom, but unable to prevent the splitting of our personality; we build superb communications between the continents, and yet communication between Man and Man is increasingly difficult. In other words, our life has lost a sort of higher axis, and we are irresistibly falling apart, more and more profoundly alienated from the world, from others, from ourselves. Like Sisyphus, we roll the boulder of our life up the hill of its illusory meaning, only for it to roll down again into the valley of its own absurdity. Never before has Man lived projected so near to the very brink of the insoluble conflict between the subjective will of his moral self and the objective possibility of its ethical realization. Manipulated, automatized, made into a fetish, Man loses the experience of his own totality; horrified, he stares as a stranger at himself, unable not to be what he is not, nor to be what he is.

Their message will never be decoded… because people have no patience to listen to it in an age when the accumulation of messages old and new is such that their voices cancel one another out. Today history is no more than a thin thread of the remembered stretching over an ocean of the forgotten, but time moves on, and an epoch of millennia will come which the inextensible memory of the individual will be unable to encompass; whole centuries and millennia will therefore fall away, centuries of painting and music, centuries of discoveries, of battles, of books, and this will be dire, because man will lose the notion of his self, and his history, unfathomable, unencompassable, will shrivel into a few schematic signs destitute of all sense.

Já vinen jsem, vy ne, a to je dobře. Měli byste mít nicméně možnost si říci, že toho, čeho jsem se dopustil já, byste se bývali dopustili taky. Možná s menší dávkou horlivosti, ale možná také s menší dávkou zoufalství, v každém případě nějakým způsobem ano. Snad mohu konstatovat, že, jak dokázaly moderní dějiny, za určitých daných okolností každý nebo téměř každý dělá to, co se mu řekne; a nezlobte se na mě, ale je jen malá pravděpodobnost, že zrovna vy byste byli výjimka, stejně jako jsem jí nebyl já. Jestli jste se narodili v zemi, kde nejen že vám nikdo nepřijde zabít ženu, ale kde ani nikdo nepřijde a neřekne vám, abyste šli zabíjet ženy a děti druhých, děkujte Bohu a jděte s pokojem. Ale pořád mějte na paměti tohle: možná jste měli víc štěstí než já, ale nejste lepší. Protože nebezpečí začíná právě ve chvíli, kdy najdete tolik troufalostí, abyste si to mysleli.