Man Without Qualities Quotes

When you find a guy who calls you beautiful instead of hot, who calls you back when you hang up on him, who will stand in front of you when other’s cast stones, or will stay awake just to watch you sleep, who wants to show you off to the world when you are in sweats, who will hold your hand when your sick, who thinks your pretty without makeup, the one who turns to his friends and say, ‘that’s her’, the one that would bear your rejection because losing you means losing his will to live, who kisses you when you screw up, watches the stars and names one for you and will hold and rock that baby for hours so you can sleep…..you marry him all over again.

Greatness is a transitory experience. It is never consistent. It depends in part upon the myth-making imagination of humankind. The person who experiences greatness must have a feeling for the myth he is in. He must reflect what is projected upon him. And he must have a strong sense of the sardonic. This is what uncouples him from belief in his own pretensions. The sardonic is all that permits him to move within himself. Without this quality, even occasional greatness will destroy a man.

Let us not hoodwink our eyes, blurring our awareness and misleading our apprehension. Let us dare to “see” what we see and, at the same time, touch the feel and the overtone as well. ("Man without Qualities" )

Let us not be afraid of “saying” what we are “seeing” without censoring anything, or looking away and playing hide and seek. By naming things well, we avoid clutter in our mind and torment in the world. ("Man without Qualities" )

If the scars of our daily reality overwhelm the beat of our life, we can at all times decide to start from square one, look up at the sky, being conscious of our pettiness, and enjoy the sparks of the stars to find the missing links. ("Man without Qualities" )

Like a snake sheds its skin, we are capable of getting rid of assembled habits, creating space to call matters into question. Instead of the Shakespearian " To be or not to be " we could favor " to become or not to become". By "becoming", we challenge the range of possibilities in our life and go beyond the merely "being". We can retreat, then, from the imprisonment of a deadly routine, acquire an identity and develop our personality. ( "Man without Qualities" )

The difference between a normal person and an insane one is precisely that the normal person has all the diseases of the mind, while the madman has only one!

A man who wants the truth becomes a scientist; a man who wants to give free play to his subjectivity may become a writer; but what should a man do who wants something in between?

The secret of a good librarian is that he never reads anything more of the literature in his charge than the title and the table of contents. Anyone who lets himself go and starts reading a book is lost as a librarian...He's bound to lose perspective.

I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone if possible; Jew, Gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness, not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone, and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery, we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The airplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men; cries out for universal brotherhood; for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women, and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say, do not despair. The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. Soldiers! Don't give yourselves to brutes, men who despise you, enslave you; who regiment your lives, tell you what to do, what to think and what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines, you are not cattle, you are men! You have the love of humanity in your hearts! You don't hate! Only the unloved hate; the unloved and the unnatural. Soldiers! Don't fight for slavery! Fight for liberty! In the seventeenth chapter of St. Luke, it is written that the kingdom of God is within man, not one man nor a group of men, but in all men! In you! You, the people, have the power, the power to create machines, the power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then in the name of democracy, let us use that power. Let us all unite. Let us fight for a new world, a decent world that will give men a chance to work, that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfill that promise. They never will! Dictators free themselves but they enslave the people. Now let us fight to fulfill that promise. Let us fight to free the world! To do away with national barriers! To do away with greed, with hate and intolerance! Let us fight for a world of reason, a world where science and progress will lead to all men's happiness. Soldiers, in the name of democracy, let us all unite!

Hardly anyone still reads nowadays. People make use of the writer only in order to work off their own excess energy on him in a perverse manner, in the form of agreement or disagreement.

True' and 'false' are the evasions of people who never want to arrive at a decision. Truth is something without end.

...love must be regarded as one of the religious and dangerous experiences, because it lifts people out of the arms of reason and sets them afloat with no ground under their feet.

Life forms a surface that acts as if it could not be otherwise, but under its skin things are pounding and pulsing.

Even in his greatest dedication to science he had never managed to forget that people's goodness and beauty come from what they believe, not from what they know.

Man is indisputably endowed with reason; the problem is only how he uses his reason in the company of others.

it struck me what quality went to form a Man of Achievement, especially in Literature, and which Shakespeare possessed so enormously - I mean Negative Capability, that is, when a man is capable of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason.

Philosophers are despots who have no armies to command, so they subject the world to their tyranny by locking it up in a system of thought,

A man can't be angry at his own time without suffering some damage.

And what would you do, ... if you could rule the world for a day? I suppose I would have no choice but to abolish reality.

There is, in short, no great idea that stupidity could not put to its own uses [....] The truth by comparison, has only one appearance and only one path, and is always at a disadvantage.

A politician who climbs high over the bodies of the slain is described as vile or great according to the degree of his success.

Whether you be man or woman you will never do anything in this world without courage. It is the greatest quality of the mind next to honor.

In her misery she read a great deal, and discovered that she had lost something she had previously not really know she had: a soul. What’s that? It is easy to define negatively: it is simply that which sneaks off at the mention of algebraic series.

His answers were quite often like that. When she spoke of beauty, he spoke of the fatty tissue supporting the epidermis. When she mentioned love, he responded with the statistical curve that indicates the automatic rise and fall in the annual birthrate. When she spoke of the great figures in art, he traced the chain of borrowings that links these figures to one another.

An impractical man--which he not only seems to be, but really is--will always be unreliable and unpredictable in his dealings with others. He will engage in actions that mean something else to him than to others, but he is at peace with himself about everything as long as he can make it all come together in a fine idea.

She certainly did not hate him. No; hatred had vanished long ago, and she had almost as long been ashamed of ever feeling a dislike against him, that could be so called. The respect created by the conviction of his valuable qualities, though at first unwillingly admitted, had for some time ceased to be repugnant to her feelings; and it was now heightened into somewhat of a friendlier nature, by the testimony so highly in his favour, and bringing forward his disposition in so amiable a light, which yesterday had produced. But above all, above respect and esteem, there was a motive within her of good will which could not be overlooked. It was gratitude.--Gratitude not merely for having once loved her, but for loving her still well enough, to forgive all the petulance and acrimony of her manner in rejecting him, and all the unjust accusations accompanying her rejection. He who, she had been persuaded, would avoid her as his greatest enemy, seemed, on this accidental meeting, most eager to preserve the acquaintance, and without any indelicate display of regard, or any peculiarity of manner, where their two selves only were concerned, was soliciting the good opinion of her friends, and bent on making her known to his sister. Such a change in a man of so much pride, excited not only astonishment but gratitude--for to love, ardent love, it must be attributed; and as such its impression on her was of a sort to be encouraged, as by no means unpleasing, though it could not exactly be defined.

We have gained reality and lost dream. No more lounging under a tree and peering at the sky between one's big and second toes; there's work to be done. To be efficient, one cannot be hungry and dreamy but must eat steak and keep moving.

I dont believe in the Devil, but if I did I should think of him as the trainer who drives Heaven to break its own records.

…. by the time they have reached the middle of their life’s journey, few people remember how they have managed to arrive at themselves, at their amusements, their point of view, their wife, character, occupation and successes, but they cannot help feeling that not much is likely to change anymore. It might even be asserted that they have been cheated, for one can nowhere discover any sufficient reason for everything’s coming about as it has. It might just have well as turned out differently. The events of people’s lives have, after all, only to the last degree originated in them, having generally depended on all sorts of circumstances such as the moods, the life or death of quite different people, and have, as it were, only at the given point of time come hurrying towards them

For only fools, fanatics, and mental cases can stand living at the highest pitch of soul; a sane person must be content with declaring that life would not be worth living without a spark of that mysterious fire.

I learned that the world of men as it exists today is a bureaucracy. This is an obvious truth, of course, though it is also one the ignorance of which causes great suffering. “But moreover, I discovered, in the only way that a man ever really learns anything important, the real skill that is required to succeed in a bureaucracy. I mean really succeed: do good, make a difference, serve. I discovered the key. This key is not efficiency, or probity, or insight, or wisdom. It is not political cunning, interpersonal skills, raw IQ, loyalty, vision, or any of the qualities that the bureaucratic world calls virtues, and tests for. The key is a certain capacity that underlies all these qualities, rather the way that an ability to breathe and pump blood underlies all thought and action. “The underlying bureaucratic key is the ability to deal with boredom. To function effectively in an environment that precludes everything vital and human. To breathe, so to speak, without air. “The key is the ability, whether innate or conditioned, to find the other side of the rote, the picayune, the meaningless, the repetitive, the pointlessly complex. To be, in a word, unborable. “It is the key to modern life. If you are immune to boredom, there is literally nothing you cannot accomplish.

[...] a number of flawed individuals can often add up to a brilliant social unit.

And since the possession of qualities presupposes that one takes a certain pleasure in their reality, all this gives us a glimpse of how it may all of a sudden happen to someone who cannot summon up any sense of reality — even in relation to himself — that one day he appears to himself as a man without qualities.

Beauty in the European sense has always had a premeditated quality to it. We've always had an aesthetic intention and a long-range plan. That's what enabled western man to spend decades building a Gothic cathedral or a Renaissance piazza. The beauty of New York rests on a completely different base. It's unintentional. It arose independent of human designt, like a stalagmitic cavern. Forms which in themselves quite ugly turn up fortuitously, without design, in such incredible surroundings that they sparkle with with a sudden wondrous poetry...Sabina was very much attracted by the alien quality of New York's beauty. Fran found it intriguing but frightening; it made him feel homesick for Europe.

If you try to find a replacement, you'll be sadly disappointed, I can't be replaced. I'm the only man in all the world who possesses the right combination of qualities for you.You can turn your Ballister stare upon me all you like, but you can't petrify me. You can knock me about to your heart's content without worrying about doing any damage. You can perpetrate any sort of outrage your wicked mind conceives and be sure I'll join in, with a will. You're a troublemaker, Lydia. A Ballister devil. Nothing less than a Mallory hellion would ever suit you." - Vere Mallory -

For a long time now a hint of aversion had lain on everything he did and experienced, a shadow of impotence and loneliness, an all-encompassing distaste for which he could not find the complementary inclination. He felt at times as though he had been born with a talent for which there was at present no objective.

His appearance gives no clue to what his profession might be, and yet he doesn't look like a man without a profession either. Consider what he's like: He always knows what to do. He knows how to gaze into a woman's eyes. He can put his mind to any question at any time. He can box. He is gifted, strong-willed, open-minded, fearless, tenacious, dashing, circumspect—why quibble, suppose we grant him all those qualities—yet he has none of them! They have made him what he is, they have set his course for him, and yet they don't belong to him. When he is angry, something in him laughs. When he is sad, he is up to something. When something moves him, he turns against it. He'll always see a good side to every bad action. What he thinks of anything will always depend on some possible context—nothing is, to him, what it is: everything is subject to change, in flux, part of a whole, of an infinite number of wholes presumably adding up to a super-whole that, however, he knows nothing about. So every answer he gives is only a partial answer, every feeling an opinion, and he never cares what something is, only 'how' it is—some extraneous seasoning that somehow goes along with it, that's what interests him.

Music gives me a sense of self-sufficiency and nourishment. I don’t need anyone or anything. I bathe in it as in amniotic fluid; it surrounds and protects me. It’s also stable, ever-available and something I can control - that is, I can reach for it whenever I want. I can also choose music that reflects my mood, or if I want, helps to soothe it…music-seeking offers excitement and tension that I can immediately resolve and a reward I can immediately attain - unlike other tensions in my life and other desired rewards. Music is a source of beauty and meaning outside myself that I can claim as my own without exploring how, in my life, I keep from directly experiencing those qualities. Addiction, in this sense, is the lazy man’s path to transcendence.

Slowed down by a sense of hopelessness in all his decisions and movements, he suffered from bitter sadness, and his incapacity solidified into a pain that often sat like a nosebleed behind his forehead the moment he tried to make up his mind to do something.

It is life that does the thinking all around us, forming with playful ease the connections our reason can only laboriously patch together piecemeal, and never to such kaleidoscopic effect.

Happiness, after all, depends for the most part not on one’s ability to resolve contradictions but on making them disappear, the way the gaps between trees disappear when we look down a long avenue of them.

Slowed down by a sense of hopelessness in all his decisions and movements, he suffered from bitter sadness, and his incapacity solidified into a pain that often sat like a nosebleed behind his forehead the moment he tried to make up his mind to do something.

Now I have something to tell you," her brother said. "Every time I've had to take part in anything with other people, something of genuine social concern, I've been like a man who steps outside the theater before the final act for a breath of fresh air, sees the great dark void with all those stars, and walks away, abandoning hat, coat and play.

In everything that can be called art there is a quality of redemption. It may be pure tragedy, if it is high tragedy, and it may be pity and irony, and it may be the raucous laughter of the strong man. But down these mean streets a man must go who is not himself mean, who is neither tarnished nor afraid. The detective in this kind of story must be such a man. He is the hero; he is everything. He must be a complete man and a common man and yet an unusual man. He must be, to use a rather weathered phrase, a man of honor -- by instinct, by inevitability, without thought of it, and certainly without saying it. He must be the best man in his world and a good enough man for any world. I do not care much about his private life; he is neither a eunuch nor a satyr; I think he might seduce a duchess and I am quite sure he would not spoil a virgin; if he is a man of honor in one thing, he is that in all things. He is a relatively poor man, or he would not be a detective at all. He is a common man or he could not go among common people. He has a sense of character, or he would not know his job. He will take no man's money dishonestly and no man's insolence without due and dispassionate revenge. He is a lonely man and his pride is that you will treat him as a proud man or be very sorry you ever saw him. He talks as the man of his age talks -- that is, with rude wit, a lively sense of the grotesque, a disgust for sham, and a contempt for pettiness. The story is the man's adventure in search of a hidden truth, and it would be no adventure if it did not happen to a man fit for adventure. He has a range of awareness that startles you, but it belongs to him by right, because it belongs to the world he lives in. If there were enough like him, the world would be a very safe place to live in, without becoming too dull to be worth living in.

Not to me," I said. Kafka wrote his first story in one night. Stendhal wrote The Charterhouse of Parma in forty-nine days. Melville wrote Moby- Dick in sixteen months. Flaubert spent five years on Madame Bovary. Musil worked for eighteen years on The Man Without Qualities and died before he could finish. Do we care about any of that now?

How are you coming with your home library? Do you need some good ammunition on why it's so important to read? The last time I checked the statistics...I think they indicated that only four percent of the adults in this country have bought a book within the past year. That's dangerous. It's extremely important that we keep ourselves in the top five or six percent. In one of the Monthly Letters from the Royal Bank of Canada it was pointed out that reading good books is not something to be indulged in as a luxury. It is a necessity for anyone who intends to give his life and work a touch of quality. The most real wealth is not what we put into our piggy banks but what we develop in our heads. Books instruct us without anger, threats and harsh discipline. They do not sneer at our ignorance or grumble at our mistakes. They ask only that we spend some time in the company of greatness so that we may absorb some of its attributes. You do not read a book for the book's sake, but for your own. You may read because in your high-pressure life, studded with problems and emergencies, you need periods of relief and yet recognize that peace of mind does not mean numbness of mind. You may read because you never had an opportunity to go to college, and books give you a chance to get something you missed. You may read because your job is routine, and books give you a feeling of depth in life. You may read because you did go to college. You may read because you see social, economic and philosophical problems which need solution, and you believe that the best thinking of all past ages may be useful in your age, too. You may read because you are tired of the shallowness of contemporary life, bored by the current conversational commonplaces, and wearied of shop talk and gossip about people. Whatever your dominant personal reason, you will find that reading gives knowledge, creative power, satisfaction and relaxation. It cultivates your mind by calling its faculties into exercise. Books are a source of pleasure - the purest and the most lasting. They enhance your sensation of the interestingness of life. Reading them is not a violent pleasure like the gross enjoyment of an uncultivated mind, but a subtle delight. Reading dispels prejudices which hem our minds within narrow spaces. One of the things that will surprise you as you read good books from all over the world and from all times of man is that human nature is much the same today as it has been ever since writing began to tell us about it. Some people act as if it were demeaning to their manhood to wish to be well-read but you can no more be a healthy person mentally without reading substantial books than you can be a vigorous person physically without eating solid food. Books should be chosen, not for their freedom from evil, but for their possession of good. Dr. Johnson said: "Whilst you stand deliberating which book your son shall read first, another boy has read both.

And after all, if stupidity did not, when seen from within, look so exactly like talent as to be mistaken for it, and if it could not, when seen from the outside, appear as progress, genius, hope, and improvement, doubtless no one would want to be stupid, and there would be no stupidity.

Les idéaux ont de curieuses qualités, entre autres celle de se transformer brusquement en absurdité quand on s'essaie de s'y conformer strictement.

and while faith based on theological reasoning is today universally engaged in a bitter struggle with doubt and resistance from the prevailing brand of rationalism, it does seem that the naked fundamental experience itself, that primal seizure of mystic insight, stripped of religious concepts, perhaps no longer to be regarded as a religious experience at all, has undergone an immense expansion and now forms the soul of that complex irrationalism that haunts our era like a night bird lost in the dawn.

Dalo by se změřit, jak nesmírnou práci dnes už koná člověk, který nedělá nic.

All the knowledge that has led our species from wearing animal skins to people flying, complete with proofs, would fill a handful of reference books, but a bookcase the size of the earth would not suffice to hold all the rest, quite apart from the vast discussions that are conducted not with the pen but with the sword and chains.

... ohne den Menschen etwas vorschreiben zu dürfen, würde die Moral gar kein Vergnügen bereiten.

A motorcyclist rode down the empty street, arms and legs rounded in an O, and came back up with the sound of thunder; his face displayed seriousness of a child who attributes the utmost importance to his howls

In der Wissenschaft kommt es alle paar Jahre vor, daß etwas, das bis dahin als Fehler galt, plötzlich alle Anschauungen umkehrt oder daß ein unscheinbarer und verachteter Gedanke zum Herrscher über ein neues Gedankenreich wird.

People were always chasing after some leader or another, and stumbling from one superstition to the next, cheering His Majesty one day and giving the most disgusting incendiary speeches in Parliament the next, and none of it ever amounted to anything in the end! If this could be miniaturized by a factor of a a million and reduced, as it were, to the dimensions of a single head, the result would be precisely the image of the unaccountable, forgetful, ignorant conduct and the demented hopping around that has always been the image of a lunatic.

In a community coursed through by energies every road leads to a worthwhile goal, provided one doesn't hesitate or reflect too long. Targets are short-term, but since life is short too, results are maximized, which is all people need to be happy, because the soul is formed by what you accomplish, whereas what you desire without achieving it merely warps the soul. Happiness depends very little on what we want, but only on achieving whatever it is.

What is it you do, then? I'll tell you: You leave out whatever doesn't suit you. As the author himself has done before you. Just as you leave things out of your dreams and fantasies. By leaving things out, we bring beauty and excitement into the world. We evidently handle our reality by effecting some sort of compromise with it, an in-between state where the emotions prevent each other from reaching their fullest intensity, graying the colors somewhat. Children who haven't yet reached that point of control are both happier and unhappier than adults who have. And yes, stupid people also leave things out, which is why ignorance is bliss. So I propose, to begin with, that we try to love each other as if we were characters in a novel who have met in the pages of a book. Let's in any case leave off all the fatty tissue that plumps up reality.

I remain persuaded of the inevitable and necessary complementarity of man and woman. Love, imperfect as it may be in its content and expression, remains the natural link between these two beings. To love one another! If only each partner could move sincerely towards the other! If each could only melt into the other! If each would only accept the other's qualities instead of listing his faults! If each could only correct bad habits without harping on about them!

we continue to clamour for those very qualities we are rendering impossible. You can hardly open a periodical without coming across the statement that what our civilization needs is more 'drive', or dynamism, or self-sacrifice, or 'creativity'. In a sort of ghastly simplicity, we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.

They won't tell you about how Red Riding was the wolf and Snow White went back to kill the queen. Or that Cinderella's step family mysteriously disappeared after she became queen. They are afraid to let you know that Aurora woke up screaming because a strange man was kissing her without her consent. Or how Ariel had no problem killing the two timing prince and restoring herself to the sea. The fairy tales we should tell our daughter should be about strong women with real flaws and incredible qualities. Let's raise girls who don't just wait to be rescued, but take destiny in their own hands and charge to battle dragons and their enemies.

Der Mensch ist entweder im Stande, rechtswidrig zu handeln oder er ist es nicht, denn dazwischen gibt es nichts Drittes und Mittleres. Durch diese Fähigkeit wird er strafbar, durch seine Eigenschaft der Strafbarkeit wird er Rechtsperson, und als Rechtsperson hat er teil an der überpersönlichen Wohltat des Rechts.

The longer I live, the more I am certain that the great difference between men—between the feeble and the powerful, the great and the insignificant—is energy, invincible determination—a purpose once fixed, and then—death or victory! That quality will do anything that can be done in this world, and no talents, no circumstances, no opportunities, will make a two-legged creature a man without it

For him morality was neither conformism nor philosophic wisdom, but living the infinite fullness of possibilities. He believed in morality’s capacity for intensification, in stages of moral experience, and not merely, as most people do, in stages of moral understanding, as if it were something cut-and-dried for which people were just not pure enough. He believed in morality without believing in any specific moral system. Morality is generally understood to be a sort of police regulations for keeping life in order, and since life does not obey even these, they come to look as if they were really impossible to live up to and accordingly, in this sorry way, not really an ideal either. But morality must not be reduced to this level. Morality is imagination. This was what he wanted to make Agathe see. And his second point was: Imagination is not arbitrary. Once imagination is left to caprice, there is a price to pay.

For the most appalling quality of water is its strength. I love its flash and gleam, its music, its pliancy and grace, its slap against my body; but I fear its strength. I fear it as my ancestors must have feared the natural forces that they worshipped. All the mysteries are in its movement. It slips out of holes in the earth like the ancient snake. I have seen its birth; and the more I gaze at that sure and inremitting surge of water at the very top of the mountain, the more I am baffled. We make it all so easy, any child in school can understand it – water rises in the hills, it flows and finds its own level, and man can't live without it. Bud I don't understand it. I cannot fathom its power.

Ali In Battle Learn from Ali how to fight without your ego participating. God's Lion did nothing that didn't originate from his deep center. Once in battle he got the best of a certain knight and quickly drew his sword. The man, helpless on the ground, spat in Ali's face. Ali dropped his sword, relaxed, and helped the man to his feet. "Why have you spared me? How has lightning contracted back into its cloud? Speak, my prince, so that my soul can begin to stir in me like an embryo." Ali was quiet and then finally answered, "I am God's Lion, not the lion of passion. The sun is my lord. I have no longing except for the One. When a wind of personal reaction comes, I do not go along with it. There are many winds full of anger, and lust and greed. They move the rubbish around, but the solid mountain of true nature stays where it's always been. There's nothing now except the divine qualities. Come through the opening into me. Your impudence was better than any reverence, because in this moment I am you and you are me. I give you this opened heart as God gives gifts: the poison of your spit has become the honey of friendship.

A man going quietly about his business all day long expends far more muscular energy than an athlete who lifts a huge weight once a day. This has been proved physiologically, and so the social sum total of everybody's little everyday efforts, especially when added together, doubtless releases far more energy into the world than do rare heroic feats. This total even makes the single heroic feat look positively minuscule, like a grain of sand on a mountaintop with a megalomaniacal sense of its own importance.

What is the self? A man goes to the window to see the people passing by; if I pass by, can I say he went there to see me? No, for he is not thinking of me in particular. But what about a person who loves someone for the sake of her beauty; does he love her? No, for smallpox, which will destroy beauty without destroying the person, will put an end to his love for her. And if someone loves me for my judgement or my memory, do they love me? me, myself? No, for I could lose these qualities without losing my self. Where then is this self, if it is neither in the body nor the soul? And how can one love the body or the soul except for the sake of such qualities, which are not what makes up the self, since they are perishable? Would we love the substance of a person's soul, in the abstract, whatever qualities might be in it? That is not possible, and it would be wrong. Therefore we never love anyone, but only qualities. Let us then stop scoffing at those who win honour through their appointments and offices, for we never love anyone except for borrowed qualities.

He is capable of turning everything into anything--snow into skin, skin into blossoms, blossoms into sugar, sugar into powder, and powder back into little drifts of snow--for all that matters to him, apparently, is to make things into what they are not, which is doubtless proof that he cannot stand being anywhere for long, wherever he happens to be.

A man matters, his experiences matter, but in a city, where experiences come by the thousands, we can no longer relate them to ourselves, and this is of course the beginning of life’s notorious turning into abstraction.“ „There is always something ghostly about living constantly in a well-ordered state. You cannot step into the street or drink a glass of water or get on a streetcar without touching the balanced lever of gigantic apparatus of laws and interrelations, setting them in motion or letting them maintain you in your peaceful existence; one knows hardly any of these levers, which reach deep into the inner workings and, coming out of the other side, lose themselves in a network whose structure has never yet been unraveled by anyone. So one denies their existence, just as the average citizen denies the air, maintaining that it is empty space. But all these things that one denied, these colorless, odorless,tasteless, weightless, and morally indefinable things such as water, air, space, money, and the passing of time, turn out in truth to be the most important things of all, and this gives life a certain spooky quality.

Encounters between people, it often seems to me, are like trains passing at breakneck speed in the night. We cast fleeting looks at the passengers sitting behind dull glass in dim light, who disappear from our field of vision almost before we perceive them. Was it really a man and a woman who flashed past like phantoms, who came out of nothing into the empty dark, without meaning or purpose? Did they know each other? Did they talk? Laugh? Cry? People will say: That's how it is when strangers pass one another in rain and wind and there might be something in the comparison. But we sit opposite people for longer, we eat and work together, lie next to each other, live under the same roof. Where is the haste? Yet everything that gives the illusion of permanence, familiarity, and intimate knowledge: isn't it a deception invented to reassure, with which we try to conceal and ward off the flickering, disturbing haste because it could be impossible to live with all the time. Isn't every exchange of looks between people like the ghostly brief meeting of eyes between travellers passing one another, intoxicated by the inhuman speed and the shock of air pressure that makes everything shudder and clatter? Don't our looks bounce off others, as in the hasty encounter of the night, and leave us with nothing but conjectures, slivers of thoughts and imagined qualities? Isn't it true that it's not people who meet, but rather the shadows cast by their imaginations?

Happy the writer who, passing by characters that are boring, disgusting, shocking in their mournful reality, approaches characters that manifest the lofty dignity of man, who from the great pool of daily whirling images has chosen only the rare exceptions, who has never once betrayed the exalted turning of his lyre, nor descended from his height to his poor, insignificant brethren, and, without touching the ground, has given the whole of himself to his elevated images so far removed from it. Twice enviable is his beautiful lot: he is among them as in his own family; and meanwhile his fame spreads loud and far. With entrancing smoke he has clouded people's eyes; he has flattered them wondrously, concealing what is mournful in life, showing them a beautiful man. Everything rushes after him, applauding, and flies off following his triumphal chariot. Great world poet they name him, soaring high above all other geniuses in the world, as the eagle soars above the other high fliers. At the mere mention of his name, young ardent hearts are filled with trembling, responsive tears shine in all eyes...No one equals him in power--he is God! But such is not the lot, and other is the destiny of the writer who has dared to call forth all that is before our eyes every moment and which our indifferent eyes do not see--all the stupendous mire of trivia in which our life in entangled, the whole depth of cold, fragmented, everyday characters that swarm over our often bitter and boring earthly path, and with the firm strength of his implacable chisel dares to present them roundly and vividly before the eyes of all people! It is not for him to win people's applause, not for him to behold the grateful tears and unanimous rapture of the souls he has stirred; no sixteen-year-old girl will come flying to meet him with her head in a whirl and heroic enthusiasm; it is not for him to forget himself in the sweet enchantment of sounds he himself has evoked; it is not for him, finally, to escape contemporary judgment, hypocritically callous contemporary judgment, which will call insignificant and mean the creations he has fostered, will allot him a contemptible corner in the ranks of writers who insult mankind, will ascribe to him the quality of the heroes he has portrayed, will deny him heart, and soul, and the divine flame of talent. For contemporary judgment does not recognize that equally wondrous are the glasses that observe the sun and those that look at the movement of inconspicuous insect; for contemporary judgment does not recognize that much depth of soul is needed to light up the picture drawn from contemptible life and elevate it into a pearl of creation; for contemporary judgment does not recognize that lofty ecstatic laughter is worthy to stand beside the lofty lyrical impulse, and that a whole abyss separates it from the antics of the street-fair clown! This contemporary judgment does not recognize; and will turn it all into a reproach and abuse of the unrecognized writer; with no sharing, no response, no sympathy, like a familyless wayfarer, he will be left alone in the middle of the road. Grim is his path, and bitterly he will feel his solitude.

He said that those who have endured some misfortune will always be set apart but that it is just that misfortune which is their gift and which is their strength and that they must make their way back into the common enterprise of man for without they do so it cannot go forward and they themselves will wither in bitterness. He said these things to me with great earnestness and great gentleness and in the light from the portal I could see that he was crying and I knew that it was my soul he wept for. I had never been esteemed in this way. To have a man place himself in such a position. I did not know what to say. That night I thought long and not without despair about what must become of me. I wanted very much to be a person of value and I had to ask myself how this could be possible if there were not something like a soul or like a spirit that is in the life of a person and which could endure any misfortune or disfigurement and yet be no less for it. If one were to be a person of value that value could not be a condition subject to the hazards of fortune. It had to be a quality that could not change. No matter what. Long before morning I knew that what I was seeking to discover was a thing I’d always known. That all courage was a form of constancy. That it was always himself that the coward abandoned first. After this all other betrayals came easily. I knew that courage came with less struggle for some than for others but I believed that anyone who desired it could have it. That the desire was the thing itself. The thing itself. I could think of nothing else of which that was true.

We resort to violence because, after much long and futile talk, the simplicity of violence is an immense relief. People band together in organizations because obedience to orders enables them to do things they have long been incapable of doing out of personal conviction, and the hostility between organizations allows them to engage in the unending reciprocity of blood feuds, while love would all too soon put everyone sleep.

Clothes, when abstracted from the flow of present time and their transmogrifying function on the human body, and seen as forms in themselves, are strange tubes and excrescences worthy of being classed with such facial decorations as the ring through the nose or the lip-stretching disk. But how enchanting they become when seen together with the qualities they bestow on their wearer! What happens then is no less than the infusion, into some tangled lines on a piece of paper, of the meaning of a great word.

If a person is plagued by religious doubts,as many are in their youth, he takes to persecuting unbelievers; if troubled by love, he turns it into marriage; and when overcome by some other enthusiasm, he takes refuge from the impossibility of living constantly in its fire by beginning to live for that fire. That is, he fills the many moments of his day, each of which needs a content and an impetus, not with his ideal state but with the many ways of achieving it by overcoming obstacles and incidents which guarantees that he will never need to attain it. For only fools, fanatics, and mental cases can stand living at the highest pitch of soul; a sane person must be content with declaring that life would not be worth living without a spark of that mysterious fire.

But if there is a sense of reality, and no one will doubt that it has its justification for existing, then there must also be something we can call a sense of possibility. Whoever has it does not say, for instance: Here this or that has happened, will happen, must happen; but he invents: Here this or that might, could, or ought to happen. If he is told that something is the way it is, he will think: Well, it could probably just as well be otherwise. [...] Such possibilists are said to inhabit a more delicate medium, a hazy medium of mist, fantasy, daydreams, and the subjunctive mood. Children who show this tendency are dealt with firmly and warned that such persons are cranks, dreamers, weaklings, know-it-alls, or troublemakers. Such fools are also called idealists by those who wish to praise them. But all this clearly applies only to their weak subspecies, those who cannot comprehend reality or who, in their melancholic condition, avoid it. These are people in whom the lack of a sense of reality is a real deficiency.

Call themselves?" asked Yama. "You are wrong, Sam, Godhood is more than a name. It is a condition of being. One does not achieve it merely by being immortal, for even the lowliest laborer in the fields may achieve continuity of existence. Is it then the conditioning of an Aspect? No. Any competent hypnotist can play games with the self-image. Is it the raising up of an Attribute? Of course not. I can design machines more powerful and more accurate than any faculty a man may cultivate. Being a god is the quality of being able to be yourself to such an extent that your passions correspond with the forces of the universe, so that those who look upon you know this without hearing your name spoken. Some ancient poet said that the world is full of echoes and correspondences. Another wrote a long poem of an inferno, wherein each man suffered a torture which coincided in nature with those forces which had ruled his life. Being a god is being able to recognize within one's self these things that are important, and then to strike the single note that brings them into alignment with everything else that exists. Then, beyond morals or logic or esthetics, one is wind or fire, the sea, the mountains, rain, the sun or the stars, the flight of an arrow, the end of a day, the clasp of love. One rules through one's ruling passions. Those who look upon gods then say, without even knowing their names, 'He is Fire. She is Dance. He is Destruction. She is Love.' So, to reply to your statement, they do not call themselves gods. Everyone else does, though, everyone who beholds them." "So they play that on their fascist banjos, eh?" "You choose the wrong adjective." "You've already used up all the others.

C’è un equilibrio precario, e l’uomo si spinge in avanti per non vacillare, come un funambolo. E poiché avanzando nella vita egli si lascia quella vissuta alle spalle, gli anni ancora da vivere e quelli già vissuti formano un muro, e il suo cammino finisce per assomigliare a quello del tarlo che, nel legno, può contorcersi come vuole, perfino tornare indietro, ma si lascia sempre alle spalle uno spazio vuoto. E in questa tremenda sensazione di uno spazio cieco, tagliato fuori, dietro a quello riempito, in questa metà che continua a mancare, sebbene tutto sia già un intero, si scorge finalmente ciò che chiamiamo anima.

Lies, fictions and untrue suppositions can create new human truths which build technology, art, language, everything that is distinctly of Man. The word "stone" for instance is not a stone, it is an oral pattern of vocal, dental and labial sounds or a scriptive arrangement of ink on a white surface, but man pretends that it is actually the thing it refers to. Every time he wishes to tell another man about a stone he can use the word instead of the thing itself. The word bodies forth the object in the mind of the listener and both speaker and listener are able to imagine a stone without seeing one. All the qualities of stone can be metaphorically and metonymically expressed. "I was stoned, stony broke, stone blind, stone cold sober, stonily silent," oh, whatever occurs. More than that, a man can look at a stone and call it a weapon, a paperweight, a doorstep, a jewel, an idol. He can give it function, he can possess it.

However understandable and self-contained everything seems, that is accompanied by an obscure feeling that it is only half the story. Something is not quite in balance, and a person presses forward, like a tightrope walker, in order not to sway and fall. And as he presses on through life and leaves lived life behind, the life ahead and the life already lived form a wall, and his path in the end resembles the path of a woodworm: no matter how it corkscrews forward or even backward, it always leaves an empty space behind the fullness of everything, this half that is always missing even when everything is a whole, this is what eventually makes one perceive what one calls the soul.

In earlier times, one had an easier conscience about being a person than one does today. People were like cornstalks in a field, probably more violently tossed back and forth by God, hail, fire, pestilence, and war than they are today, but as a whole, as a city, a region, a field, and as to what personal movement was left to the individual stalk – all this was clearly defined and could be answered for. But today responsibility’s center of gravity is not in people but in circumstances. Have we not noticed that experiences have made themselves independent of people? They have gone on the stage, into books, into the reports of research institutes and explorers, into ideological or religious communities, which foster certain kinds of experience at the expense of others as if they are conducting a kind of social experiment, and insofar as experiences are not actually being developed, they are simply left dangling in the air. Who can say nowadays that his anger is really his own anger when so many people talk about it and claim to know more about it than he does? A world of qualities without a man has arisen, of experiences without the person who experiences them, and it almost looks as though ideally private experience is a thing of the past, and that the friendly burden of personal responsibility is to dissolve into a system of formulas of possible meanings. Probably the dissolution of the anthropocentric point of view, which for such a long time considered man to be at the center of the universe but which has been fading away for centuries, has finally arrived at the “I” itself, for the belief that the most important thing about experience is the experiencing, or of action the doing, is beginning to strike most people as naïve. There are probably people who still lead personal lives, who say “We saw the So-and-sos yesterday” or “We’ll do this or that today” and enjoy it without its needing to have any content of significance. They like everything that comes in contact with their fingers, and are purely private persons insofar as this is at all possible. In contact with such people, the world becomes a private world and shines like a rainbow. They may be very happy, but this kind of people usually seems absurd to the others, although it is still not at all clear why. And suddenly, in view of these reflections, Ulrich had to smile and admit to himself that he was, after all, a character, even without having one.

To the mind (Geist), good and evil, above and below, are not skeptical, relative concepts, but terms of a function, values that depend on the context they find themselves in…. It regards nothing as fixed, no personality, no order of things: because our knowledge may change from day to day, it regards nothing as binding: everything has the value it has only until the next act of creation, as a face changes with the words we are speaking to it. And so the mind or spirit is the great opportunist, itself impossible to pin down, take hold of, anywhere: on is tempted to believe that of all its influence nothing is left but decay. Every advance is a gain in particular and a separation in general; it is an increase in power leading only to a progressive increase in impotence, but there is no way to quit. Ulrich thought of that body of facts and discoveries, growing almost by the hour, out of which the mind must peer today if it wishes to scrutinize any given problem closely. This body grows away from its inner life. Countless views, opinions, systems of ideas from every age and latitude, from all sorts of sick and sound, waking and dreaming brains run through it like thousands of small sensitive nerve strands, but the central nodal point tying them all together is missing. Man feels dangerously close to repeating the fate of those gigantic primeval species that perished because of their size; but he cannot stop himself.

For the inhabitant of a country has at least nine characters: a professional, a national, a civic, a class, a geographic, a sexual, a conscious, an unconscious, and possibly even a private character to boot. He unites them in himself, but they dissolve him, so that he is really nothing more than a small basin hollowed out by these many streamlets that trickle into it and drain out of it again, to join other such rills in filling some other basin. Which is why every inhabitant of the earth also has a tenth character that is nothing else than the passive fantasy of spaces yet unfilled [....] prevent[ing] precisely what should be his true fulfillment.

Peace or harmony between the sexes and individuals does not necessarily depend on a superficial equalization of human beings; nor does it call for the elimination of individual traits and peculiarities. The problem that confronts us today, and which the nearest future is to solve, is how to be one’s self and yet in oneness with others, to feel deeply with all human beings and still retain one’s own characteristic qualities. This seems to me to be the basis upon which the mass and the individual, the true democrat and the true individuality, man and woman, can meet without antagonism and opposition. The motto should not be: Forgive one another; rather, Understand one another.

It is a common saying that a man needs only six feet of land. But surely a corpse wants that, not a man. And I hear that our intellectuals have a longing for the land and want to acquire farms. But it all comes down to the six feet of land. To leave town, and the struggle and the swim of life, and go and hide yourself in a farmhouse is not life -- it is egoism, laziness; it is a kind of monasticism, but monasticism without action. A man needs, not six feet of land, not a farm, but the whole earth, all Nature, where in full liberty he can display all the properties and qualities of the free spirit.

Wisdom is really the key to wealth. With great wisdom, comes great wealth and success. Rather than pursuing wealth, pursue wisdom. The aggressive pursuit of wealth can lead to disappointment. Wisdom is defined as the quality of having experience, and being able to discern or judge what is true, right, or lasting. Wisdom is basically the practical application of knowledge. Rich people have small TVs and big libraries, and poor people have small libraries and big TVs. Become completely focused on one subject and study the subject for a long period of time. Don't skip around from one subject to the next. The problem is generally not money. Jesus taught that the problem was attachment to possessions and dependence on money rather than dependence on God. Those who love people, acquire wealth so they can give generously. After all, money feeds, shelters, and clothes people. They key is to work extremely hard for a short period of time (1-5 years), create abundant wealth, and then make money work hard for you through wise investments that yield a passive income for life. Don't let the opinions of the average man sway you. Dream, and he thinks you're crazy. Succeed, and he thinks you're lucky. Acquire wealth, and he thinks you're greedy. Pay no attention. He simply doesn't understand. Failure is success if we learn from it. Continuing failure eventually leads to success. Those who dare to fail miserably can achieve greatly. Whenever you pursue a goal, it should be with complete focus. This means no interruptions. Only when one loves his career and is skilled at it can he truly succeed. Never rush into an investment without prior research and deliberation. With preferred shares, investors are guaranteed a dividend forever, while common stocks have variable dividends. Some regions with very low or no income taxes include the following: Nevada, Texas, Wyoming, Delaware, South Dakota, Cyprus, Liechtenstein, Luxembourg, Panama, San Marino, Seychelles, Isle of Man, Channel Islands, Curaçao, Bahamas, British Virgin Islands, Brunei, Monaco, Qatar, United Arab Emirates, Saudi Arabia, Bahrain, Bermuda, Kuwait, Oman, Andorra, Cayman Islands, Belize, Vanuatu, and Campione d'Italia. There is only one God who is infinite and supreme above all things. Do not replace that infinite one with finite idols. As frustrated as you may feel due to your life circumstances, do not vent it by cursing God or unnecessarily uttering his name. Greed leads to poverty. Greed inclines people to act impulsively in hopes of gaining more. The benefit of giving to the poor is so great that a beggar is actually doing the giver a favor by allowing the person to give. The more I give away, the more that comes back. Earn as much as you can. Save as much as you can. Invest as much as you can. Give as much as you can.

Smiley himself was one of those solitaires who seem to have come into the world fully educated at the age of eighteen. Obscurity was his nature, as well as his profession. The byways of espionage are not populated by the brash and colourful adventurers of fiction. A man who, like Smiley, has lived and worked for years among his country's enemies learns only one prayer: that he may never, never be noticed. Assimilation is his highest aim, he learns to love the crowds who pass him in the street without a glance; he clings to them for his anonimity and his safety. His fear makes him servile - he could embrace the shoppers who jostle him in their impatience, and force him from the pavement. He could adore the officials, the police, the bus conductors, for the terse indifference of their attitudes. (ch. 9)

Brown and Dilke walked with me and back from the Christmas pantomime. I had not a dispute but a disquisition, with Dilke on various subjects; several things dove-tailed in my mind, and at once it struck me what quality went to form a Man of Achievement, especially in Literature, and which Shakespeare possessed so enormously - I mean Negative Capability, that is, when a man is capable of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason - Coleridge, for instance, would let go by a fine isolated verisimilitude caught from the Penetralium of mystery, from being incapable of remaining content with half-knowledge. This pursued through volumes would perhaps take us no further than this, that with a great poet the sense of Beauty overcomes every other consideration, or rather obliterates all consideration.

It is wrong to say that schoolmasters lack heart and are dried-up, soulless pedants! No, by no means. When a child's talent which he has sought to kindle suddenly bursts forth, when the boy puts aside his wooden sword, slingshot, bow-and-arrow and other childish games, when he begins to forge ahead, when the seriousness of the work begins to transform the rough-neck into a delicate, serious and an almost ascetic creature, when his face takes on an intelligent, deeper and more purposeful expression - then a teacher's heart laughs with happiness and pride. It is his duty and responsibility to control the raw energies and desires of his charges and replace them with calmer, more moderate ideals. What would many happy citizens and trustworthy officials have become but unruly, stormy innovators and dreamers of useless dreams, if not for the effort of their schools? In young beings there is something wild, ungovernable, uncultured which first has to be tamed. It is like a dangerous flame that has to be controlled or it will destroy. Natural man is unpredictable, opaque, dangerous, like a torrent cascading out of uncharted mountains. At the start, his soul is a jungle without paths or order. And, like a jungle, it must first be cleared and its growth thwarted. Thus it is the school's task to subdue and control man with force and make him a useful member of society, to kindle those qualities in him whose development will bring him to triumphant completion.

I maintain, then, that scientific psychology (and, it may be added, the psychology of the same kind that we all unconsciously practise when we try to "figure to ourselves" the stirrings of our own or others' souls) has, in its inability to discover or even to approach the essence of the soul, simply added one more to the symbols that collectively make up the Macrocosm of the culture-man. Like everything else that is no longer becoming but become, it has put a mechanism in place of an organism. We miss in its picture that which fills our feeling of life (and should surely be " soul " if anything is) the Destiny-quality, the necessary directedness of existence, the possibility that life in its course actualizes. I do not believe that the word "Destiny" figures in any psychological system whatsoever — and we know that nothing in the world could be more remote from actual life-experience and knowledge of men than a system without such elements. Associations, apperceptions, affections, motives, thought, feeling, will — all are dead mechanisms, the mere topography of which constitutes the insignificant total of our "soul-science." One looked for Life and one found an ornamental pattern of notions. And the soul remained what it was, something that could neither be thought nor represented, the secret, the ever-becoming, the pure experience.

A thrilling sense of having been chosen for something is the best and the only certain thing in one whose glance surveys the world for the first time. If he monitors his feelings, he finds nothing he can accept without reservation. He seeks a possible beloved but can't tell whether it's the right one; he is capable of killing without being sure that he will have to. The drive of his own nature to keep developing prevents him from believing that anything is final and complete, yet everything he encounters behaves as though it were final and complete. He suspects that the given order of things is not as solid as it pretends to be; no thing, no self, no form, no principle, is safe, everything is undergoing an invisible but ceaseless transformation, the unsettled holds more of the future than the settled, and the present is nothing but a hypothesis that has not yet been surmounted. What better can he do than hold himself apart from the world, in the good sense exemplified by the scientist's guarded attitude toward facts that might be tempting him to premature conclusions? Hence he hesitates in trying to make something of himself; a character, a profession, a fixed mode of being, are for him concepts that already shadow forth the outlines of the skeleton, which is all that will be left of him in the end.

The Man of Power is one who presides— By persuasion. He uses no demeaning words or behavior, does not manipulate others, appeals to the best in everyone, and respects the dignity and agency of all humankind—men, women, boys, and girls. By long-suffering. He waits when necessary and listens to the humblest or youngest person. He is tolerant of the ideas of others and avoids quick judgments and anger. By gentleness. He uses a smile more often than a frown. He is not gruff or loud or frightening; he does not discipline in anger. By meekness. He is not puffed up, does not dominate conversations, and is willing to conform his will to the will of God. By love unfeigned. He does not pretend. He is sincere, giving honest love without reservation even when others are unlovable. By kindness. He practices courtesy and thoughtfulness in little things as well as in the more obvious things. By pure knowledge. He avoids half-truths and seeks to be empathetic. Without hypocrisy. He practices the principles he teaches. He knows he is not always right and is willing to admit his mistakes and say ‘I’m sorry.' Without guile. He is not sly or crafty in his dealings with others, but is honest and authentic when describing his feelings.

A man who lives a part, not to others but alone, is exposed to obvious psychological dangers. In itself the practice of deception is not particularly exacting. It is a matter of experience, a professional expertise. It is a facility most of us can acquire. But while a confidence trickster, a play actor or a gambler can return from his performance to the ranks of his admirers, the secret agent enjoys no such relief. For him, deception is first a matter of self defense. He must protect himself not only from without, but from within, and against the most natural of impulses. Though he earn a fortune, his role may forbid him the purchase of a razor. Though he be erudite, it can befall him to mumble nothing but banalities. Though he be an affectionate husband and father, he must within all circumstances without himself from those with whom he should naturally confide. Aware of the overwhelming temptations which assail a man permanently isolated in his deceit, Limas resorted to the course which armed him best. Even when he was alone, he compelled himself to live with the personality he had assumed. It is said that Balzac on his deathbed inquired anxiously after the health and prosperity of characters he had created. Similarly, Limas, without relinquishing the power of invention, identified himself with what he had invented. The qualities he had exhibited to Fiedler: the restless uncertainty, the protective arrogance concealing shame were not approximations, but extensions of qualities he actually possessed. Hence, also, the slight dragging of the feet, the aspect of personal neglect, the indifference to food, and an increasing reliance on alcohol and tobacco. When alone, he remained faithful to these habits. He would even exaggerate them a little, mumbling to himself about the iniquities of his service. Only very rarely, as now, going to bed that evening, did he allow himself the dangerous luxury of admitting the great lie that he lived.

he had to stand by while there proliferated in his own house such concepts as “the art of living thought” “the graph of spiritual growth” and “action on the wing”. he discovered that a biweekly ”hour of purification” was held regularly under his roof. he demanded an explanation. it turned out that what they meant by this was reading the poems of Stefan George together. Leo Fischel searched his old encyclopedia in vain for the poet’s name. but what irritated him most of all, old-style liberal that he was, was that these green pups referred to all the high government officials, bank presidents, and leading university figures in the Parallel Campaign as “puffed-up little men”. then there were the world-weary airs they gave themselves, complaining that the times had become devoid of great ideas, if there was anyone left who was ready for great ideas. that even “humanity” had become a mere buzzword, as far as they were concerned, and that only “the nation” or, as they called it, “folk and folkways” still really had any meaning. wiser than their years, they disdained “lust” and “the inflated lie about the crude enjoyment of animal existence” as they called it, but talked so much about supersensuality and mystical desire that the startled listener reacted willy-nilly by feeling a certain tenderness for sensuality and physical desires, and even Leo Fischel had to admit that the unbridled ardor of their language sometimes made the listener feel the roots of their ideas shooting down his legs, though he disapproved, because in his opinion great ideas were meant to be uplifting.

The girls of the sixties had mothers who predicted, insisted, argued that those girls would be hurt; but they would not say how or why. In the main, the mothers appeared to be sexual conservatives: they upheld the marriage system as a social ideal and were silent about the sex in it. Sex was a duty inside marriage; a wife’s attitude toward it was irrelevant unless she made trouble, went crazy, fucked around. Mothers had to teach their daughters to like men as a class—be responsive to men as men, warm to men as men—and at the same time to not have sex. Since males mostly wanted the girls for sex, it was hard for the girls to understand how to like boys and men without also liking the sex boys and men wanted. The girls were told nice things about human sexuality and also told that it would cost them their lives—one way or another. The mothers walked a tough line: give the girls a good attitude, but discourage them. The cruelty of the ambivalence communicated itself, but the kindness in the intention did not: mothers tried to protect their daughters from many men by directing them toward one; mothers tried to protect their daughters by getting them to do what was necessary inside the male system without ever explaining why. They had no vocabulary for the why—why sex inside marriage was good but outside marriage was bad, why more than one man turned a girl from a loving woman into a whore, why leprosy or paralysis were states preferable to pregnancy outside marriage. They had epithets to hurl, but no other discourse. Silence about sex in marriage was also the only way to avoid revelations bound to terrify—revelations about the quality of the mothers’ own lives.

Let us take a limited example and compare the war machine and the state apparatus in the context of the theory of games. Let us take chess and Go, from the standpoint of game pieces, the relations between the pieces and the space involved. Chess is a game of the State, or of the court: the emperor of China played it. Chess pieces are coded; they have an internal nature and intrinsic properties from which their movements, situations, and confrontations derive. They have qualities; a knight remains a knight, a pawn a pawn, a bishop a bishop. Each is like a subject of the statement endowed with relative power, and these relative powers combine in a subject of enunciation, that is, the chess player or the game’s form of interiority. Go pieces, I contrast, are pellets, disks, simple arithmetic units, and have only an anonymous, collective, or third-person function: “It” makes a move. “It” could be a man, a woman, a louse, an elephant. Go pieces are elements of a nonsubjectified machine assemblage with no intrinsic properties, only situational ones. Thus the relations are very different in the two cases. Within their milieu of interiority, chess pieces entertain biunivocal relations with one another, and with the adversary’s pieces: their functioning is structural. One the other hand, a Go piece has only a milieu of exteriority, or extrinsic relations with nebulas or constellations, according to which it fulfills functions of insertion or situation, such as bordering, encircling, shattering. All by itself, a Go piece can destroy an entire constellation synchronically; a chess piece cannot (or can do so diachronically only). Chess is indeed a war, but an institutionalized, regulated, coded war with a front, a rear, battles. But what is proper to Go is war without battle lines, with neither confrontation nor retreat, without battles even: pure strategy, whereas chess is a semiology. Finally, the space is not at all the same: in chess, it is a question of arranging a closed space for oneself, thus going from one point to another, of occupying the maximum number of squares with the minimum number of pieces. In Go, it is a question of arraying oneself in an open space, of holding space, of maintaining the possibility of springing up at any point: the movement is not from one point to another, but becomes perpetual, without aim or destination, without departure or arrival. The “smooth” space of Go, as against the “striated” space of chess. The nomos of Go against the State of chess, nomos against polis. The difference is that chess codes and decodes space, whereas Go proceeds altogether differently, territorializing and deterritorializing it (make the outside a territory in space; consolidate that territory by the construction of a second, adjacent territory; deterritorialize the enemy by shattering his territory from within; deterritorialize oneself by renouncing, by going elsewhere…) Another justice, another movement, another space-time.

I feel as if it were not for me to record, even though this manuscript is intended for no eyes but mine, how hard I worked at that tremendous short-hand, and all improvement appertaining to it, in my sense of responsibility to Dora and her aunts. I will only add, to what I have already written of my perseverance at this time of my life, and of a patient and continuous energy which then began to be matured within me, and which I know to be the strong part of my character, if it have any strength at all, that there, on looking back, I find the source of my success. I have been very fortunate in worldly matters; many men have worked much harder, and not succeeded half so well; but I never could have done what I have done, without the habits of punctuality, order, and diligence, without the determination to concentrate myself on one object at a time, no matter how quickly its successor should come upon its heels, which I then formed. Heaven knows I write this, in no spirit of self-laudation. The man who reviews his own life, as I do mine, in going on here, from page to page, had need to have been a good man indeed, if he would be spared the sharp consciousness of many talents neglected, many opportunities wasted, many erratic and perverted feelings constantly at war within his breast, and defeating him. I do not hold one natural gift, I dare say, that I have not abused. My meaning simply is, that whatever I have tried to do in life, I have tried with all my heart to do well; that whatever I have devoted myself to, I have devoted myself to completely; that in great aims and in small, I have always been thoroughly in earnest. I have never believed it possible that any natural or improved ability can claim immunity from the companionship of the steady, plain, hard-working qualities, and hope to gain its end. There is no such thing as such fulfilment on this earth. Some happy talent, and some fortunate opportunity, may form the two sides of the ladder on which some men mount, but the rounds of that ladder must be made of stuff to stand wear and tear; and there is no substitute for thorough-going, ardent, and sincere earnestness. Never to put one hand to anything, on which I could throw my whole self; and never to affect depreciation of my work, whatever it was; I find, now, to have been my golden rules.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.