Josef Quotes

We, the unwilling, led by the unknowing, are doing the impossible for the ungrateful. We have done so much, for so long, with so little, we are now qualified to do anything with nothing.

Someone must have slandered Josef K., for one morning, without having done anything truly wrong, he was arrested.

Outside, beyond the vast red bricked labyrinth of Kremlin walls, a humid night ensnarled the Soviet capital in its spell. Yet here in the womb-like private cinema Josef Stalin sat, eyes transfixed on the screen, as Johnny Weissmuller arced through a canopy of trees boldly screaming his signature jungle call.

To build children you must first be built yourself. Otherwise, you’ll seek children out of animal needs, or loneliness, or to patch the holes in yourself. Your task as a parent is to produce not another self, another Josef, but something higher. It’s to produce a creator.

When there's a person, there's a problem. When there's no person, there's no problem.

Leisure is only possible when we are at one with ourselves. We tend to overwork as a means of self-escape, as a way of trying to justify our existence.

I imagine the feelings of two people meeting again after many years. In the past they spent some time together, and therefore they think they are linked by the same experience, the same recollections. The same recollections? That's where the misunderstanding starts: they don't have the same recollections; each of them retains two or three small scenes from the past, but each has his own; their recollections are not similar; they don't intersect; and even in terms of quantity they are not comparable: one person remembers the other more than he is remembered; first because memory capacity varies among individuals (an explanation that each of them would at least find acceptable), but also (and this is more painful to admit) because they don't hold the same importance for each other. When Irena saw Josef at the airport, she remembered every detail of their long-ago adventure; Josef remembered nothing. From the very first moment their encounter was based on an unjust and revolting inequality.

People who cast the votes decide nothing. The people who count the votes decide everything.

من يتوقف عن تمنى شئ، فسيتوقف عن الشعور بالتعاسة. إذا ذهبت الشهية، فسيذهب الألم معها.

Take some exercise, try to recover the look of a human being.

Josef: Why haven't you killed them? Mick: There's more than one suspect.. Josef: So kill them all.

The inmost significance of the exaggerated value which is set upon hard work appears to be this: man seems to mistrust everything that is effortless; he can only enjoy, with a good conscience, what he has acquired with toil and trouble; he refused to have anything as a gift.

Perhaps I loved the monstrous because I was a monster. Josef, the Goblin King, and me. We were grotesques in the world above, too different, too odd, too talented, too much. We were all too much.

It is amazing, what you can make yourself believe, when you have to," Josef says. "If you keep telling yourself you are a certain kind of person, eventually you will become that person.

كلما تدهورت الأمور وازدادت سوءاً، تعاظم اعتقاد الناس بوقوع معجزة.

The happy man needs nothing and no one. Not that he holds himself aloof, for indeed he is in harmony with everything and everyone; everything is "in him"; nothing can happen to him. The same may also be said for the contemplative person; he needs himself alone; he lacks nothing.

We may think we live for wisdom, but in fact we're living for the the pleasure wisdom brings us.

What distinguishes - in both senses of that word - contemplation is rather this: it is a knowing which is inspired by love. "Without love there would be no contemplation." Contemplation is a loving attainment of awareness. It is intuition of the beloved object.

... the greatest menace to our capacity for contemplation is the incessant fabrication of tawdry empty stimuli which kill the receptivity of the soul.

Of course the world of work begins to become - threatens to become - our only world, to the exclusion of all else. The demands of the working world grow ever more total, grasping ever more completely the whole of human existence.

The problem is that I'm Josef Weber's friend. but Reiner Hartmann is my enemy. So what do I do, now that they are the same man?

Mick: What do you remember from when you were four? Josef: Well it was 1603 Mick, it's reasonable to be a little hazy.

The ultimate meaning of the active life is to make possible the happiness of contemplation.

The reason I am still sitting at Josef's kitchen table is the same reason traffic slows after a car wreck- you want to see the damage; you can't let yourself pass without that mental snapshot. We are drawn to horror even as we recoil from it.

It's bad idea to try to prevent people from knowing their own history. If you want to do anything new you must first make sure you know what people have tried before.

The happy life does not mean loving what we possess, but possessing what we love." Possession of the beloved, St. Thomas holds, takes place in an act of cognition, in seeing, in intuition, in contemplation.

I heard of that bloodthirsty old murderer Josef Stalin inviting all nations to join a happy family of folks devoted to the abolition of tyranny and intolerance!

أن تتعلم عن التاريخ من الكتب شئ، وأن تختبره بنفسك شئ آخر.

Artists hold out the mirror to the bruises on the face of the world.

...but I used to think," Josef says quietly, "that there are some weeds that are just as beautiful as flowers." (pg 134)

The vacancy left by absence of worship is filled by mere killing of time and by boredom, which is directly related to inability to enjoy leisure; for one can only be bored if the spiritual power to be leisurely has been lost. There is an entry in Baudelaire... "One must work, if not from taste then at least from despair. For, to reduce everything to a single truth: work is less boring than pleasure.

Happiness,... even the smallest happiness, is like a step out of Time, and the greatest happiness is sharing in Eternity.

But children grow up too, and they too must learn from history how easy it is for human beings to be transformed into inhuman beings through incitement and intolerance.

On the night that I was born, my paternal grandfather, Josef Tock, made ten predictions that shaped my life. Then he died in the very minute that my mother gave birth to me.

ليس تاريخ العالم، ومع كل أسف، قصيدة جميلة. إنه تاريخ لا يتغير كثيراً، وغالباً فإن ما يتكرر المرة تلو المرة هى الأشياء البغيضة.

Es schläft ein Lied in allen Dingen

يستطيع الإنسان أن يتعلق بوطنه من دون الحاجة إلى الإصرار على أن بقية سكان العالم لا قيمة لهم.

The literal mind is baffled by the ironic one, demanding explanations that only intensify the joke. A vintage example, and one that really did occur, is that of P.G. Wodehouse, captured by accident during the German invasion of France in 1940. Josef Goebbels’s propaganda bureaucrats asked him to broadcast on Berlin radio, which he incautiously agreed to do, and his first transmission began: Young men starting out in life often ask me—“How do you become an internee?” Well, there are various ways. My own method was to acquire a villa in northern France and wait for the German army to come along. This is probably the simplest plan. You buy the villa and the German army does the rest. Somebody—it would be nice to know who, I hope it was Goebbels—must have vetted this and decided to let it go out as a good advertisement for German broad-mindedness. The “funny” thing is that the broadcast landed Wodehouse in an infinity of trouble with the British authorities, representing a nation that prides itself above all on a sense of humor.

The "supreme good" and its attainment -- that is happiness. And joy is: response to happiness.

Only the silent hear and those who do not remain silent do not hear.” —Josef Pieper

Zmizel Josef a nikdo si nemůže vzpomenout, kdy ho viděl naposledy. Matka si nemůže vzpomenout ani na to, kdo je Josef.

Happiness and joy are not the same. For what does the fervent craving for joy mean? It does not mean that we wish at any cost to experience the psychic state of being joyful. We want to have reason for joy, for an unceasing joy that fills us utterly, sweeps all before it, exceeds all measure.

Calm Down what happens happens mostly without you.

لأن المصريين كانوا غاية فى الحكمة والقوة، فقد استمرت إمبراطوريتهم وقتاً طويلاً جداً، لزمن أطول من أى إمبراطورية أخرى عرفها العالم : ما يقترب من ثلاثة آلاف سنة.

…much will be gained if we succeed in transforming your hysterical misery into common unhappiness. With a mental life that has been restored to health, you will be better armed against that unhappiness.

Josef followed the small group of kids through the raised doorway onto the bridge of the St. Louis. The bridge was a narrow, curving room that stretched from one side of the ship to the other. Bright sunlight streamed in through two dozen windows, offering a panoramic view of the vast blue-green Atlantic and wispy white clouds. Throughout the wood-decked room were metal benches with maps and rulers on them, and the walls were dotted with mysterious gauges and meters made of shining brass.

It is estimated that Josef Stalin killed more than twenty million people during his reign of terror. The Baltic states of Lithuania, Latvia, and Estonia lost more than a third of their population during the Soviet genocide. The deportations reached as far as Finland. To this day, many Russians deny they ever deported a single person. But most Baltic people harbor no grudge, resentment, or ill will. They are grateful to the Soviets who showed compassion. Their freedom is precious, and they are learning to live within it. For some, the liberties we have as American citizens came at the expense of people who lie in unmarked graves in Siberia. Like Joana for Lina, our freedom cost them theirs. Some wars are about bombing. For the people of the Baltics, this war was about believing. In 1991, after 50 years of brutal occupation, the three Baltic countries regained their independence, peacefully and with dignity. They chose hope over hate and showed the world that even through the darkest night, there is light. Please research it. Tell someone. These three tiny nations have taught us that love is the most powerful army. Whether love of friend, love of country, love of God, or even love of enemy - love reveals to us the truly miraculous nature of the human spirit.

To design is to plan and to organize, to order, to relate and to control. In short it embraces all means of opposing disorder and accident. Therefore it signifies a human need and qualifies man’s thinking and doing.

No one can obtain felicity by pursuit. This explains why one of the elements of being happy is the feeling that a debt of gratitude is owed, a debt impossible to pay. Now, we do not owe gratitude to ourselves. To be conscious of gratitude is to acknowledge a gift.

أحياناً يكون البشر غاية فى القسوة.

محاولة منع الناس من معرفة تاريخهم ليست فكرة جيدة. إذا أردت فعلاً إنجاز شئ جديد فعليك أولاً أن تعرف ما جربه الناس من الماضى وأنجزوه.

thnkz 4 hlpng e wth e spllng d gwammer mestr josef

But Josef, like many boys of nineteen, was under the misapprehension that his heart had been broken a number of times, and he prided himself on the imagined toughness of that organ.

But then what do you do?" "I pray for strength." The words were simple, straightforward. Josef pushed against the floor with one foot and the swing moved back and forth, cradling us. "And then you're not afraid anymore?" "No," he replied. "Then I am still afraid. But then I know that God knows I'm afraid, and that is what makes the difference.

The restoration of man’s inner eyes can hardly be expected in this day and age — unless, first of all, one were willing and determined simply to exclude from one’s realm of life all those inane and contrived but titillating illusions incessantly generated by the entertainment industry.

To build children you must first be built yourself. Otherwise, you'll seek children out of animal needs, or loneliness, or to patch the holes in yourself. Your task as a parent is to produce not another self, another Josef, but something higher. It's to produce a creator.

A man who needs the unusual to make him "wonder" shows that he has lost the capacity to find the true answer to the wonder of being. The itch for sensation, even though disguised in the mask of Boheme, is a sure indication of a bourgeois mind and a deadened sense of wonder.

قدماء المصريين كان لديهم كتب، حتى فى ذلك الزمن البعيد. بالطبع لم تكن تلك الكتب مصنوعة من وررق مثل كتبنا، ولكن من نوع معين من القصب والذى كان ينمو على ضفاف النيل. الاسم الإغريقى لهذا القصب هو بابيرس papyrus (البردى)، والذى منه تأتى تسميتنا للورق paper.

إن أكثر ما أحببت حول العالم هو أنه حقيقى، إن كل الأشياء الاستثنائية التى نقرأ عنها ليست بأقل حقيقية منى ومنك اليوم. الأكثر من ذلك أن ما حدث فى الواقع أكثر إثارة وإدهاشاً بكثير من أى شئ يمكننا أن نحكيه.

Patience is not the indiscriminate acceptance of any sort of evil: "It is not the one who does not flee from evil who is patient but rather the one who does not let himself thereby be drawn into disordered sadness." To be patient means not to allow the serenity and discernmet of one's soul to be taken away. Patience, then, is not the tear-streaked mirror of a "broken" life (as one might almost think, to judge from what is frequently shown and praised under this term) but rather is the radiant essence of final freedom from harm. Patience is, as Hildegard of Bingen states, "the pillar that is weakened by nothing.

علينا أن نتذكر هؤلاء البشر الأولين بالعرفان والشكر، فقد كانوا أعظم المخترعين على مر العصور.

...Good teaching is more a giving of right questions than a giving of right answers.

إن إعطاء الوعود شئ، وتحقيقها شئ آخر.

One line plus one line results in many meanings.

Repose, leisure, peace, belong among the elements of happiness. If we have not escaped from harried rush, from mad pursuit, from unrest, from the necessity of care, we are not happy. And what of contemplation? Its very premise is freedom from the fetters of workaday busyness. Moreover, it itself actualizes this freedom by virtue of being intuition.

I know a wise Buddhist monk who, in a speech to his fellow countrymen, once said he'd love to know why someone who boasts that he is the cleverest, the strongest, the bravest or the most gifted man on earth is thought ridiculous and embarrassing, whereas if, instead of 'I', he says, 'we are the most intelligent, the strongest, the bravest and the most gifted people on earth', his fellow countrymen applaud enthusiastically and call him a patriot. For there is nothing patriotic about it. One can be attached to one's own country without needing to insist that the rest of the world's inhabitants are worthless. But as more and more people were taken in by this sort of nonsense, the menace to peace grew greater.

In a lovely book called On Hope, Josef Pieper explores Thomas Aquinas' theology of hope along these lines: the hopeful person is by definition a wayfarer (viator), because the virtue of hope lies midway between the two vices of despair (desperatio) and presumption (praesumptio). What despairing persons and presumptuous persons have in common is that they aren't going anywhere, they are fixed in place: the despairing because they don't think there's anywhere to go, the presumptuous because they think they have reached the pinnacle of achievement.

Wonder does not make one industrious, for to feel astonished is to be disturbed.

إن الإغريق اتجهوا ليصبحوا أصحاب أعظم قوة فكرية وجدت على سطح الأرض، تلك القوة التى نعرفها بالثقافة الإغريقية.

مع اختلاط الشعوب على كوكبنا الصغير، يصبح احترامنا وتسامحنا مع بعض ضرورة ملحة، ليس لسبب أقل من أن التطورات التكنولوجية تقربنا أكثر فأكثر من بعضنا بعضاً.

Leisure, it must be remembered, is not a Sunday afternoon idyll, but the preserve of freedom, of education and culture, and of that undiminished humanity which views the world as a whole.

I surveyed my kingdom. Chaos. Cruelty. Abandon. I had always been holding back. Always been restrained. I wanted to be bigger, brighter, better; I wanted to be capricious, malicious, sly. Until now, I had not known the intoxicating sweetness of attention. In the world above, it had always been Käthe or Josef who captivated people’s eyes and hearts— Käthe with her beauty, Josef with his talent. I was forgotten, overlooked, ignored— the plain, drab, practical,talentless sister. But here in the Underground, I was the sun around which their world spun, the axis around which their maelstrom twirled. Liesl the girl had been dull, drab, and obedient; Elisabeth the woman was a queen.

There is beauty everywhere on earth, but there is greater beauty in those places where one feels that sense of ease which comes from no longer having to put off one’s dreams until some improbable future – a future inexorably shrinking away; where the fear that has pervaded one’s life suddenly vanishes because there is... nothing to be afraid of.

If to know is to work, then knowledge is the fruit of our own unaided effort and activity; then knowledge includes nothing which is not due to the effort of man, and there is nothing gratuitous about it, nothing "inspired", nothing "given" about it.

تخيل التاريخ وكأنه نهر، ونحن نطير بطائرة على ارتفاع كبير فوقه.

A person's got to be scared all the time - of God, if there is one, and of looking like a fool if there isn't.

Earthly contemplation means to the Christian, we have said, this above all: that behind all that we directly encounter the Face of the incarnate Logos becomes visible... Contemplation does not ignore the "historical Gethsemane," does not ignore the mystery of evil, guilt and its bloody atonement. The happiness of contemplation is a true happiness, indeed the supreme happiness; but it is founded upon sorrow.

The delight we take in our senses is an implicit desire to know the ultimate reason for things, the highest cause. The desire for wisdom that philosophy etymologically is is a desire for the highest or divine causes. Philosophy culminates in theology. All other knowledge contains the seeds of contemplation of the divine.

Because around a crisis point, even the tiniest action can assume importance all out of proportion to its size. Consequences multiply and cascade, and anything—a missed telephone call, a match struck during a blackout, a dropped piece of paper, a single moment—can have empire-tottering effects. The Archduke Ferdinand’s chauffeur makes a wrong turn onto Franz-Josef Street and starts a world war. Abraham Lincoln’s bodyguard steps outside for a smoke and destroys a peace. Hitler leaves orders not to be disturbed because he has a migraine and finds out about the D-Day invasion eighteen hours too late. A lieutenant fails to mark a telegram “urgent” and Admiral Kimmel isn’t warned of the impending Japanese attack. “For want of a nail, the shoe was lost. For want of a shoe, the horse was lost. For want of a horse, the rider was lost.

Philosophy is that activity by which the meaning of propositions is established or discovered; it is a question of what the propositions actually mean. The content, soul, and spirit of science naturally consist in what is ultimately meant by its sentences; the philosophical activity of rendering significant is thus the alpha and omega of all scientific knowledge. [Moritz Schlick interpreting Ludwig Wittgenstein's position]

Earlier fundamental work of Whitehead, Russell, Wittgenstein, Carnap, Whorf, etc., as well as my own attempt to use this earlier thinking as an epistemological base for psychiatric theory, led to a series of generalizations: That human verbal communication can operate and always does operate at many contrasting levels of abstraction. These range in two directions from the seemingly simple denotative level (“The cat is on the mat”). One range or set of these more abstract levels includes those explicit or implicit messages where the subject of discourse is the language. We will call these metalinguistic (for example, “The verbal sound ‘cat’ stands for any member of such and such class of objects”, or “The word, ‘cat’ has no fur and cannot scratch”). The other set of levels of abstraction we will call metacommunicative (e.g., “My telling you where to find the cat was friendly”, or “This is play”). In these, the subject of discourse is the relationship between the speakers. It will be noted that the vast majority of both metalinguistic and metacommunicative messages remain implicit; and also that, especially in the psychiatric interview, there occurs a further class of implicit messages about how metacommunicative messages of friendship and hostility are to be interpreted.

When I met Wittgenstein, I saw that Schlick's warnings were fully justified. But his behavior was not caused by any arrogance. In general, he was of a sympathetic temperament and very kind; but he was hypersensitive and easily irritated. Whatever he said was always interesting and stimulating and the way in which he expressed it was often fascinating. His point of view and his attitude toward people and problems, even theoretical problems, were much more similar to those of a creative artist than to those of a scientist; one might almost say, similar to those of a religious prophet or a seer. When he started to formulate his view on some specific problem, we often felt the internal struggle that occurred in him at that very moment, a struggle by which he tried to penetrate from darkness to light under an intense and painful strain, which was even visible on his most expressive face. When finally, sometimes after a prolonged arduous effort, his answers came forth, his statement stood before us like a newly created piece of art or a divine revelation. Not that he asserted his views dogmatically ... But the impression he made on us was as if insight came to him as through divine inspiration, so that we could not help feeling that any sober rational comment of analysis of it would be a profanation.

As soon as the cold became uncomfortable, Eli had opened his shirt and had a nice long chat with the burn on his chest. Karon was happy to help them stick it to the ice and wind spirits, and he cheerfully kept the air around Eli as warm and dry as a smokehouse. “I only wish it didn’t reek of sulfur,” Josef said, pressing up the mountainside. “I’d almost rather deal with the cold.” “Well, don’t let me stop you,” Eli huffed, though even he looked a little green. “Who am I to stand between a man and his frostbite?

Leisure cannot be achieved at all when it is sought as a means to an end, even though that end be “the salvation of Western civilization”. Celebration of God in worship cannot be done unless it is done for its own sake. That most sublime form of affirmation of the world as a whole is the fountainhead of leisure.

قد يكون شيئاً مقدراً أن يهزم شارل مارتل العرب فى العام 732، لكنه لم يكن شيئاً سيئاً للغاية أن يؤسس العرب إمبراطوريتهم العظيمة، لأنه عبر فتوحاتهم المختلفة اجتمعت آراء واكتشافات الفرق، والإغريق، والهنود حتى الصينيين، فى إمبراطورية واحدة.

Only those are called liberal or free which are concerned with knowledge; those which are concerned with utilitarian ends... are called servile... The question is... can man develop to the full as a functionary and a "worker" and nothing else; can a full human existence be contained within an exclusively workaday existence? Stated differently and translated back into our terms: is there such a thing as a liberal art?

Beauty is not so much a fulfillment as rather a promise." In other words, by absorbing beauty with the right disposition, we experience, not gratification, satisfaction, and enjoyment but the arousal of an expectation; we are oriented toward something "not-yet-here". He who submits properly to the encounter with beauty will be given the sight and tase not of a fulfillment but of a promise--a promise that, in our bodily existence, can never be fulfilled. . . . Lovers and philosopers are connectd by special ties, insofar as both erotic excitement and genuine philosophical quest trigger a momentum that, in this finite existence, can never be stilled. In an encounter with sensual beauty, if man opens up totally to the object of the encounter, a passion is born that, in the realm of the senses, which at first would seem to be the only adequate realm, can never be satisfied. The same holds true for the first moment of philosophical wonder (the wonder that arises from our contact with "reality"); a question arises that, in our finite world--which may mean, for example, with the tools of "science"--will also never receive an answer. The philosopher and the true lover--neither will find fulfillment except through a divine favor.

Divine worship means the same thing where time is concerned, as the temple where space is concerned. "Temple" means... that a particular piece of ground is specially reserved, and marked off from the remainder of the land which is used either for agriculture or habitation... Similarly in divine worship a certain definite space of time is set aside from working hours and days... and like the space allotted to the temple, is not used, is withdrawn from all merely utilitarian ends.

Those who imagined, in 1989, that never again would an intellectual be caught defending the Leninist Party, or advocating the methods of Josef Stalin, had reckoned without the overwhelming power of nonsense. In the urgent need to believe, to find a central mystery that is the true meaning of things and to which one’s life can be dedicated, nonsense is much to be preferred to sense. For it builds a way of life around something that cannot be questioned. No reasoned assault is possible against that which denies the possibility of a reasoned assault.

If in this supreme test, in face of which the braggart falls silent and every heroic gesture is paralyzed, a man walks straight up to the cause of his fear and is not deterred from doing that which is good -- which ultimately means for the sake of God, and therefore not from ambition or from fear of being taken for a coward -- this man, and he alone, is truly brave.

أعلى درجات التحصيل للإنسان هى أن يصل إلى نقطة تنعدم عندها كل رغباته. ذلك هو "السلام الداخلى" لبوذا، سعادة داخلية لإنسان لم تعد لديه أى رغبة، إنسان كريم مع الجميع ولا يطلب شيئاً من أحد مطلقاً. كما كانت من تعاليم البوذا كذلك أن الإنسان الذى يصبح سيد رغباته لن يعود للحياة مرة أخرى بعد موته. فقط الأرواح المتعلقة برغبات الحياة هى التى تعاد ولادتها، هكذا آمن أتباع البوذا. فالإنسان الذى لا يعود متعلقاً بالحياة يتحرر من الدائرة الأبدية للولادة والموت، كما يتحرر كذلك على الأقل من المعاناة. يدعو البوذيين هذه المرحلة "النيرفانا".

The "whole good" cannot be had, it would seem, without mustering all the strength of our inner life. Even in the sphere of external possessions there are goods which inherently demand, if they are to be truly ours, far more of us than mere acquisition. "'My garden,' the rich man said; his gardener smiled.

But then, staring at the label on one crate, which read SWORD-CANE-DLUBECK SHOE TREE-HORA SUITS (3)-HORA ASSORTED HANDKERCHIEFS (6)-HORA Josef felt a bloom of dread in his belly, and all at once he was certain that it was not going to matter one iota how his father and the others behaved. Orderly or chaotic, well inventoried and civil or jumbled and squabbling, the Jews of Prague were dust on the boots of the Germans, to be whisked off with an indiscriminate broom. Stoicism and an eye for detail would avail them nothing. In later years, when he remembered this moment, Josef would be tempted to think that he had suffered a premonition, looking at those mucilage-caked labels, of the horror to come. At the time it was a simpler matter. The hair stood up on the back of his neck with a prickling discharge of ions. His heart pulsed in the hollow of his throat as if someone had pressed there with a thumb. And he felt, for an instant, that he was admiring the penmanship of someone who had died.

Who among us has not suddenly looked into his child's face, in the midst of the toils and troubles of everyday life, and at that moment "seen" that everything which is good, is loved and lovable, loved by God! Such certainties all mean, at bottom, one and the same thing: that the world is plumb and sound; that everything comes to its appointed goal; that in spite of all appearances, underlying all things is - peace, salvation, gloria; that nothing and no one is lost; that "God holds in his hand the beginning, middle, and end of all that is." Such nonrational, intuitive certainties of the divine base of all that is can be vouchsafed to our gaze even when it is turned toward the most insignificant-looking things, if only it is a gaze inspired by love. That, in the precise sense, is contemplation... Out of this kind of contemplation of the created world arise in never-ending wealth all true poetry and all real art, for it is the nature of poetry and art to be paean and praise heard above all the wails of lamentation. No one who is not capable of such contemplation can grasp poetry in a poetic fashion, that is to say, in the only meaningful fashion. The indispensability, the vital function of the arts in man's life, consists above all in this: that through them contemplation of the created world is kept alive and active.

The contemplation of revealed truth is a disturbing element in Christian philosophy though a very beautiful one, for it means that the framework of philosophy is widened, and, above all, it can never rest satisfied with the flat, one-dimensional "harmonies" of rationalism. That is the moment when a Christian philosophy, striking upon the rock of divine truth, foams and boils; and that is its unique privilege.

Material things have closed boundaries; they are not accessible, cannot be penetrated, by things outside themselves. But one's existence as a spiritual being involves being and remaining oneself and at the same time admitting and transforming into oneself the reality of the world. No other material thing can be present in the space occupied by a house, a tree, or a fountain pen. But where there is mind, the totality of things has room; it is "possible that in a single being the comprehensiveness of the whole universe may dwell.

Wonder acts upon a man like a shock, he is "moved" and "shaken", and in the dislocation that succeeds all that he had taken for granted as being natural or self-evident loses its compact solidity and obviousness; he is literally dislocated and no longer knows where he is. If this were only to involve the man of action in all of us, so that a man only lost his sense of certainty of everyday life, it would be relatively harmless; but the ground quakes beneath his feet in a far more dangerous sense, and it is his whole spiritual nature, his capacity to know, that is threatened. It is an extremely curious fact that this is the only aspect of wonder, or almost the only aspect, that comes to evidence in modern philosohpy, and the old view that wonder was the beginning of philosophy takes on a new meaning: doubt is the beginning of philosophy. . . . The innermost meaning of wonder is fulfilled in a deepened sense of mystery. It does not end in doubt, but is the awakening of the knowledge that being, qua being, is mysterious and inconceivable, and that it is a mystery in the full sense of the word: neither a dead end, nor a contradiction, nor even something impenetrable and dark. Rather, mystery means that a reality cannot be comprehended because its light is ever-flowing, unfathomable, and inexhaustible. And that is what the wonderer really experiences. . . . Since the very beginning philosophy has always been characterized by hope. Philosophy never claimed to be a superior form of knowledge but, on the contrary, a form of humility, and restrained, and conscious of this restraint and humility in relation to knowledge. The words philosopher and philosophy were coined, according to legend--and the legend is of great antiquity--by Pythagoras in explicit contrast to the words sophia and sophos: no man is wise, and no man "knows"; God alone is wise and all-knowing. At the very most a man might call himself a lover of wisdom and a seeker after knowledge--a philosopher. --from The Philosophical Act, Chapter III

﴿ مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لاَ يَرَوْنَ فِيهَا شَمْسًا وَلاَ زَمْهَرِيرًا * وَدَانِيَةً عَلَيْهِمْ ظِلاَلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً * وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا * قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا * وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلاً * عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلاً * وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا * وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا * عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا * إِنَّ هَذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا ﴾ [الإنسان: 13- 22]. لك أن تتخيل هذه الجنة الموعودة على شعوب القبائل الفقيرة التى تعيش تحت حرارة الصحراء الحارقة، وكم سيحاربون ويموتون طواعية من أجل بلوغ هذه الجنة.

Once my father told me: When a Jew prays, he is asking God a question that has no end. Darkness fell. Rain fell. I never asked: What question? And now it's too late. Because I lost you, Tateh. One day, in the spring of 1938, on a rainy day that gave way to a break in the clouds, I lost you. You'd gone out to collect specimens for a theory you were hatching about rainfall, instinct, and butterflies. And then you were gone. We found you lying under a tree, your face splashed with mud. We knew you were free then, unbound by disappointing results. And we buried you in the cemetery where your father was buried, and his father, under the shade of the chestnut tree. Three years later, I lost Mameh. The last time I saw her she was wearing her yellow apron. She was stuffing things in a suitcase, the house was a wreck. She told me to go into the woods. She'd packed me food, and told me to wear my coat, even though it was July. "Go," she said. I was too old to listen, but like a child I listened. She told me she'd follow the next day. We chose a spot we both knew in the woods. The giant walnut tree you used to like, Tateh, because you said it had human qualities. I didn't bother to say goodbye. I chose to believe what was easier. I waited. But. She never came. Since then I've lived with the guilt of understanding too late that she thought she would have been a burden to me. I lost Fitzy. He was studying in Vilna, Tateh—someone who knew someone told me he'd last been seen on a train. I lost Sari and Hanna to the dogs. I lost Herschel to the rain. I lost Josef to a crack in time. I lost the sound of laughter. I lost a pair of shoes, I'd taken them off to sleep, the shoes Herschel gave me, and when I woke they were gone, I walked barefoot for days and then I broke down and stole someone else's. I lost the only woman I ever wanted to love. I lost years. I lost books. I lost the house where I was born. And I lost Isaac. So who is to say that somewhere along the way, without my knowing it, I didn't also lose my mind?

What better weapon than the human brain? The human brain was Mrs Twartski's and Wiezenslowski's domain. The children who were used were the castaways of the United States government, like dogs abandoned and a vet's office. Mrs. Twartski read the letter out loud, slowly and carefully enunciating every word in her thick Polish accent. The German scientists were looking for children who could learn quickly, were between ages four and twelve, and could withstand being famished without dying. Deutschland were paying dollar $50,000 per subject. Everyone in living room exactly Mrs. Twartski and all my aunts let out a huge "Ahhh". My sister's and my eyes grew wide because we had no idea what this meant or why the adults were so excited. Then my sister's eyes narrowed as if she knew something that I didn't yet, as if she had just figured something out.