Superman Returns Quotes

I want you to remember, Clark. In all the years to come, in your most private moments, I want you to remember, my hand, at your throat, I want you to remember, the one man who beat you.

I loved IRON MAN: Robert Downey Jr. has been and probably will be my favourite actor for a long time…but IRON MAN, THE INCREDIBLE HULK, SUPERMAN RETURNS and all the others feel a little like Saturday morning cartoons next to the carbon black glory that is 'The Dark Knight.' Trust me, *this* is the future of this sort of thing.

You were the one they used against us, Bruce. The one who played it rough. When the noise started from the parents' groups and the sub-committee called us for questioning... you were the one who laughed... that scary laugh of yours. "Sure, we're criminals", you said. "We've always been criminals". "We have to be criminals".--Kal-El aka Clark Kent aka Superman

Superman comics are a fable, not of strength, but of disintegration. They appeal to the preadolescent, (sic) mind not because they reiterate grandiose delusions, but because they reiterate a very deep cry for help. Superman's two personalities can be integrated only in one thing: only in death. Only Kryptonite cuts through the disguises of both wimp and hero, and affects the man below the disguises. And what is Kryptonite? Kryptonite is all that remains of his childhood home. It is the remnants of that destroyed childhood home, and the fear of those remnants, which rule Superman's life. The possibility that the shards of that destroyed home might surface prevents him from being intimate- they prevent him from sharing the knowledge that the wimp and the hero are one. The fear of his childhood home prevents him from having pleasure. He fears that to reveal his weakness, and confusion, is, perhaps indirectly, but certainly inevitably, to receive death from the person who received that information. [...] Far from being invulnerable, Superman is the most vulnerable of beings, because his childhood was destroyed. He can never reintegrate himself by returning to that home- it is gone. It is gone and he is living among aliens to whom he cannot even reveal his rightful name.

No greater affirmation of life is possible than to wish every part of it to return to you forever. It is the sublime moment when a person can look at his life, no matter what it consists of – good, bad, or indifferent – and find within himself the desire never to be freed from any aspect of it that allows a human being to be transformed into an Übermensch, the supreme life affirmer.

I was acutely aware of him, and the thought that he was walking me back to my room and would most likely try to kiss me again sent shivers down my spine. For self-preservation purposes, I had to get away. Every minute I spent with him just made me want him more. Since merely annoying him wasn’t working, I’d have to up the ante. Apparently, I needed him not only to fall out-of-like with me, but to hate me as well. I’d frequently been told that I was an all-or-nothing kind of girl. If I were going to push him away, it was going to be so far away that there would be absolutely no change of him ever coming back. I tried to wrench my elbow out of his grasp, but he just held on more tightly. I grumbled at him, “Stop using your tiger strength on me, Superman.” “Am I hurting you?” “No, but I’m not a puppet to be dragged around.” He trailed his fingers down my arm and took my hand instead. “Then you play nice, and I will too.” “Fine.” He grinned. “Fine.” I hissed back. “Fine!” We walked to the elevator, and he pushed the button to my floor. “My room is on the same floor,” Ren edxplained. I scowled and then grinned lopsidedly and just a little bit evilly, “And umm, how exactly is that going to work for you in the morning, Tiger? You really shouldn’t get Mr. Kadam in trouble for having a rather large…pet.” Ren returned my sarcasm as he walked me to my door. “Are you worried about me, Kells? Well, don’t. I’ll be fine.” “I guess there’s no point in asking how you knew which door belong to me, huh, Tiger Nose?” He looked at me in a way that turned my insides to jelly. I spun around but awareness of him shot through my limbs, and I could feel him standing close behind me watching, waiting. I put my key in the lock, and he moved closer. My hand started shaking, and I couldn’t twist the key the right way. He took my hand and gently turned me around. He then put both hands on the door on either side of my head and leaned in close, pinning me against it. I trembled like a downy rabbit caught in the clutches of a wolf. The wolf came closer. He bent his head and began nuzzling my cheek. The problem was…I wanted the wolf to devour me. I began to get lost in the thick sultry fog that overtook me every time Ren put his hands on me. So much for asking for permission…and so much for sticking to my guns, I thought as I felt all my defenses slip away. He whispered warmly, “I can always tell where you are, Kelsey. You smell like peaches and cream.” I shivered and put my hands on his chest to push him away, but I ended up grabbing fistfuls of shirt and held on for dear life. He trailed kisses from my ear down my cheek and then pressed soft kisses along the arch of my neck. I pulled him closer and turned my head so he could really kiss me. He smiled and ignored my invitation, moving instead to the other ear. He bit my earlobe lightly, moved from there to my collarbone, and trailed kisses out to my shoulder. Then he lifted his head and brought his lips about one inch from mine and the only thought in my head was…more. With a devastating smile, he reluctantly pulled away and lightly ran his fingers through the strands of my hair. “By the way, I forgot to mention that you look beautiful tonight.” He smiled again then turned and strolled off down the hall.

Now Van Ness claimed already to have died, more than once, in various other universes. Who can refute that? Is there any proof otherwise? Imagine a slight revision in Nietzsche’s myth of eternal return: not that at history’s end all matter collapses back to the center, Big-Bangs, and starts again identically; but that it starts again with one infinitesimal difference in the action of a single molecule— every time, and an endless number of times. When you die, your consciousness blanks out, but it resumes eons later, when the history of molecules has been revised enough to preclude your death due to those particular circumstances: the bullet hits your brain in this world, but in a later one merely tickles your earlobe. You die in one universe and yet in another go on without a hitch. You don’t mark the intervening ages—subjectively you experience nothing other than almost having died. But in fact you’ve edged into another kingdom, ruled by another king, engaging other potentialities. If this were true, the person who understood it would have conquered death. Would be invulnerable. Would be the Superman. There’s a dizzying thrill in a philosophy that can only be tested by suicide— and then never proven, only tested again by another attempt. And the person embarked on that series of tests, treading that trail of lives as if from boulder to boulder across the river of time— no, out into the burning ocean of eternity— what a mutant! Some new genesis, like a pale, poisonous daisy.

No greater affirmation of life is possible than to wish every part of it to return to you forever. It is the sublime moment when a person can look at his life, no matter what it consists of – good, bad, or indifferent – and find within himself the desire never to be freed from any aspect of it that allows a human being to be transformed into an Übermensch, the supreme life affirmer.

ANA. Stop! [The trap stops]. THE DEVIL. You, Señora, cannot come this way. You will have an apotheosis. But you will be at the palace before us. ANA. That is not what I stopped you for. Tell me: where can I find the Superman? THE DEVIL. He is not yet created, Senora. THE STATUE. And never will be, probably. Let us proceed: the red fire will make me sneeze. [They descend]. ANA. Not yet created! Then my work is not yet done. [Crossing herself devoutly] I believe in the Life to Come. [Crying to the universe] A father! a father for the Superman! She vanishes into the void; and again there is nothing: all existence seems suspended infinitely. Then, vaguely, there is a live human voice crying somewhere. One sees, with a shock, a mountain peak shewing faintly against a lighter background. The sky has returned from afar; and we suddenly remember where we were.

Don Juan once made love to a woman called Donna Ana. Donna Ana was married to a man called Ottavio. You will read about him in this piece. He does not appear. So when Don Juan made love to Donna Ana, Donna Ana screamed, and her father came to her rescue to defend her virtue. Donna Ana’s father got into a sword fight with Don Juan, and in the sword fight Don Juan killed Donna Ana’s father. Then the story cuts to some time later. There was a statue erected to the memory of Donna Ana’s father, and in a high mood one day Don Juan invited the Statue to come and have supper with him, and lo and behold, the Statue stepped down from its pedestal and came and had supper with Don Juan. And in return the Statue invited Don Juan to supper with it, and on this occasion the Statue took Don Juan down into Hell, where, according to Shaw, Ana joins them and they talk with the Devil. —CHARLES LAUGHTON

To believe with certain "neoyogists" that "evolution" will produce a superman "who will differ from man as much as man differs from the animal or the animal from the vegetable" is not to know what man is: it is one more example of a pseudo-wisdom that deems itself vastly superior to the "separatist" religions but in fact shows itself more ignorant than the most elementary catechism. For the most elementary catechism does know what man is: it knows that by his qualities, and as an autonomous world, he stands opposed to the other kingdoms of nature taken together; that in one particular respect--that of spiritual possibilities and not of animal nature--the difference between a monkey and a man is "infinitely" greater than that between a fly and a monkey. For man alone is able to leave the world; man alone is able to return to God; and this is the reason he cannot be surpassed by a new earthly being in any way. Man is central among the beings of the earth; this is an absolute position; there cannot be a center more central than the center if definitions have any meaning. This neoyogism, like other similar movements, pretends that it can add an essential value to the wisdom of our ancestors; it believes the religions are partial truths that it is called upon to paste together after centuries or millennia of waiting and then to crown with its own naive little system.

In late July, Boukreev obtained his copy of the Krakauer article . . . Boukreev and Adams listened as the article was read aloud. When Krakauer referred to him, Boukreev leaned forward, trying to understand the words and their meaning: 'Boukreev had returned to Camp IV at 4:30 p.m., before the brunt of the storm, having rushed down from the summit without waiting for clients--extremely questionable behavior for a guide. Boukreev looked around the table, wondering if the people around him had heard the words as he had. 'Scott authorized my going down, to be ready to go back up. This was the plan. It worked. I don't understand why he would write this.' As Krakauer's article continued, he implied that had Boukreev descended with clients, they might not have had the problems they did coming down, and that suggestion was devastating. 'I had no idea that the weather was a potential problem until I was well down the mountain. My concern, as was Scott's, was that the climbers' oxygen supplies were going to run out. I did the job Scott wanted me to do. If I had been farther up the mountain when the full force of the storm hit, I think it is likely I would have died with the clients. I honestly do. I am not a superman. In that weather, we all could possibly have died.

The Eternal Return has certainly not been thought by philosophers or by those who are concerned about Nietzsche in the contemporary history of ideas, and this because the Eternal Return can not be thought of. It is a revelation that presents next to the Silvaplana rock, or on the threshold of the Gateway of the Moment, where the Two Ways meet. You will have to travel step by step along the path of Western yoga that Nietzsche rediscovered and practiced, putting his feet in the tracks that he left in the paths of the high peaks, relive their great pains and divine glories, reaching to reach similar tonalities of the soul, to be possessed by Dionysus and his ancient drunkenness, Luciferian, that makes dance in the solitude of forests and lost from a solar age, laughing and crying at the same time. And this is not achieved by the philosophers of the intellect or the beings 'of the flock'. For to achieve this, the Circle will have to be traversed for several eternities, again at the Gateway of the Moment, already predestined at noon. In addition, the doctrine of the Eternal Return is selective. As the initiatory practice Tantric Panshatattva is not for the paśu [animal], but only for some heroes or viryas, thus the Noon is reached by the 'Lords of the Earth' and by the poets of the Will to Power, predestined in a mysterious way to perform the Superman, that individualistic and aristocratic mutation. The 'herd', the vulgar, has nothing to do with all this, including here the scientists, technologists and most philosophers, politicians and government of the Kaliyuga. Nietzsche's description of the Eternal Return is found in some aphorisms that precede 'The Gay Science', Joyful Science, using Nietzsche the Provencal term, Occitan, from 'Gay'. Joyful Science will be that of the one who has accepted the Eternal Return of all things and has transmuted the values. The one of Superman. There is also a description in the schemes of 'The Will to Power'. In they all take hold, with genius that transcends their time, of the scientific knowledge and the mechanics of the time, which does not lose validity to the doctrine, let us say better to the revealed Idea, to the Revelation that, of somehow, it was also in the Pythagoreans, in their Aryan-Hyperborean form, differentiating itself from other elaborations made in the millennia of the East. Also would have been veiled in the Persian reformer Zarathustra. We are going to reproduce what Nietzsche has written about the Eternal Return. In the schemes of 'The Will to Power', he says: 'Everything returns and returns eternally; We can not escape this.

Salutogenesis.” When his statement was returned with blank stares, the psychologist smiled and repeated, “Salutogenesis. The theory that some of us have it in our DNA to bring out a dormant . . . superman, for lack of a better term, when we are pushed to our physical or emotional limits. The theory was forwarded after studies of certain Holocaust survivors showed that a surprising number of them had not only made it through the worst mental and spiritual trial imaginable, they’d achieved a level of emotional and psychological growth that, frankly, shouldn’t have occurred.” Deb frowned. “We’re part of a study on ‘the tough get tougher’?” “No. It’s not a platitude. It’s the belief that salutogenesis is a core human trait that actually manifests and grows only under extreme physical and emotional duress. It’s not just survival in the midst of a crisis, it’s the ability to transform under it, to bloom and become something better than you were before the crisis took place.

Man, rather the Superman, by participating with his Self, not with his 'I', in the immense process of Energy, which Nietzsche calls Will of Power, He does it without changing anything, accepting the fatality of chance of the Eternal Return, because you can not modify it, you can not change a single blade, or a detail, or a star. However, by accepting the Eternal Return, having had the 'vision' (which includes nostalgia) has passed, in an instant (at the Gateway of the Moment) to modify everything irremediably and forever. How? Giving The Sense your acceptance. That is, he has created, he has invented an Inexistent Flower, but it is more real than all the flowers of the gardens of the earth. We will not try to explain this mostly, because you can not. the same Superman is a creation of this kind, non-existent, an illusion. Pure magic. It is not real and it is more real than everything real. Without us everything will return, without doubt, but when we enter to intervene, wishing it with the Self and from the Self, everything will return in a different way, everything will be different, even when nothing has changed apparently. However, the alteration is essential, definitive: chance has been transformed into destination. Amor fati takes ownership of the process. This is why Nietzsche is a magician, a poet-magician. We will return to this key point and center of the Drama, which is thus transmuted into game, in the Great Game of the Maya-Power, in the Dance of the Shakti-Power. It's a Comedy, a Gay-Comedy, a histrionics, a slapstick, an affair cheerful, or a joy of pain, as Nietzsche would like to say, imagining that 'the highest music would be the one that could interpret the joy of pain and none another.' It is a Divine Comedy.

The Eternal Return has certainly not been thought by philosophers or by those who are concerned about Nietzsche in the contemporary history of ideas, and this because the Eternal Return can not be thought of. It is a revelation that presents itself next to the Silvaplana rock, or on the threshold of the Gateway of the Moment, where the Two Ways meet. You will have to travel step by step along the path of Western yoga that Nietzsche rediscovered and practiced, putting his feet in the tracks that he left in the paths of the high peaks, relive their great pains and divine glories, reaching to reach similar tonalities of the soul, to be possessed by Dionysus and his ancient drunkenness, Luciferian, that makes dance in the solitude of forests and lost from a solar age, laughing and crying at the same time. And this is not achieved by the philosophers of the intellect or the beings 'of the flock'. For to achieve this, the Circle will have to be traversed for several eternities, again at the Gateway of the Moment, already predestined at noon. In addition, the doctrine of the Eternal Return is selective. As the initiatory practice Tantric Panshatattva is not for the paśu [animal], but only for some heroes or viryas, thus the Noon is reached by the 'Lords of the Earth' and by the poets of the Will to Power, predestined in a mysterious way to perform the Superman, that individualistic and aristocratic mutation. The 'herd', the vulgar, has nothing to do with all this, including here the scientists, technologists and most philosophers, politicians and government of the Kaliyuga. Nietzsche's description of the Eternal Return is found in some aphorisms that precede 'The Gay Science', Joyful Science, using Nietzsche the Provencal term, Occitan, from 'Gay'. Joyful Science will be that of the one who has accepted the Eternal Return of all things and has transmuted the values. The one of Superman. There is also a description in the schemes of 'The Will to Power'. In they all take hold, with genius that transcends their time, of the scientific knowledge and the mechanics of the time, which does not lose validity to the doctrine, let us say better to the revealed Idea, to the Revelation that, of somehow, it was also in the Pythagoreans, in their Aryan-Hyperborean form, differentiating itself from other elaborations made in the millennia of the East. Also would have been veiled in the Persian reformer Zarathustra. We are going to reproduce what Nietzsche has written about the Eternal Return. In the schemes of 'The Will to Power', he says: 'Everything returns and returns eternally; We can not escape this.

The Eternal Return has certainly not been thought by philosophers or by those who are concerned about Nietzsche in the contemporary history of ideas, and this because the Eternal Return can not be thought of. It is a revelation that presents itself next to the Silvaplana rock, or on the threshold of the Gateway of the Moment, where the Two Ways meet. You will have to travel step by step along the path of Western yoga that Nietzsche rediscovered and practiced, putting his feet in the tracks that he left in the paths of the high peaks, relive their great pains and divine glories, reaching to reach similar tonalities of the soul, to be possessed by Dionysus and his ancient drunkenness, Luciferian, that makes dance in the solitude of forests and lost from a solar age, laughing and crying at the same time. And this is not achieved by the philosophers of the intellect or the beings 'of the flock'. For to achieve this, the Circle will have to be traversed for several eternities, again at the Gateway of the Moment, already predestined at noon. In addition, the doctrine of the Eternal Return is selective. As the initiatory practice Tantric Panshatattva is not for the paśu [animal], but only for some heroes or viryas, thus the Noon is reached by the 'Lords of the Earth' and by the poets of the Will to Power, predestined in a mysterious way to perform the Superman, that individualistic and aristocratic mutation. The 'herd', the vulgar, has nothing to do with all this, including here the scientists, technologists and most philosophers, politicians and government of the Kaliyuga. Nietzsche's description of the Eternal Return is found in some aphorisms that precede 'The Gay Science', Joyful Science, using Nietzsche the Provencal term, Occitan, from 'Gay'. Joyful Science will be that of the one who has accepted the Eternal Return of all things and has transmuted the values. The one of Superman. There is also a description in the schemes of 'The Will to Power'. In they all take hold, with genius that transcends their time, of the scientific knowledge and the mechanics of the time, which does not lose validity to the doctrine, let us say better to the revealed Idea, to the Revelation that, of somehow, it was also in the Pythagoreans, in their Aryan-Hyperborean form, differentiating itself from other elaborations made in the millennia of the East. Also would have been veiled in the Persian reformer Zarathustra. We are going to reproduce what Nietzsche has written about the Eternal Return. In the schemes of 'The Will to Power', he says: 'Everything returns and returns eternally; We can not escape this.

But in his darkest hour, when it seemed he'd finally met his match, Superman returned. Some felt there was no truth or justice to a story where a man could come back from the dead. There'd only been one other bestseller in history to use that plot successfully. But the willful use of the impossible is exactly what comic book stories are for... to remind us that when the real world is too much to take, there's always a place we can go... where man, or Superman, can escape anything set against him.

Nietzsche came to our help and supplied us with answers to these questions, invited us to solve his life riddles, and instructed us on writing psychobiographies as well. For him, the test of a philosophy and a psychology is in their application to living, which is 'The only method of criticizing a philosophy that is possible and proves anything at all, which is a manner of criticism untaught at universities where only 'criticism of words by other words' is practiced.' Because the proof of philosophy lies in life, he found reading Diogenes Laertius' Lives of the Eminent Philosophers to be more useful than reading academic publications. Thus, the best test of a theory is the life of the philosopher 'since everything depends on the character of the individual who shows the way'. . . . I am a psychologist, and not surprisingly I see Nietzsche as a psychologist, who in writing about 'the psychology of the psychologist' tried to understand his own life. Like him, I feel that 'I have a nose' for psychological issues, and see them where others have not suspected they exist. He described himself as 'a born psychologist and lover of a 'big hunt,' one who explores the intricacies of the soul, and this hunter is now the subject of our hunt. . . . I will present Nietzsche's original conceptualization of pain and suffering, and three modes of coping and overcoming trauma., which can be drawn from his writings: the ways of the sage, warrior, and creator. These conceptualizations pass the Nietzschean test of revelance to life, as in studying them, we gain thinking and acting tools for coping with hurt and distress to the best of our ability. Similarly, we will find that his search for meaning and self-healing following his traumas, formed the foundation of his central ideas., the triad of the Will to Power, the Eternal Return and the Superman. All of them will be shown as different ways of overcoming.

This is the manner of noble souls: they do not want to have anything for nothing; least of all, life. Whoever is of the mob wants to live for nothing; we others, however, to whom life gave itself, we always think about what we might best give in return... One should not wish to enjoy where one does not give joy.

I teach you the Superman. Man is something that should be overcome. What have you done to overcome him? All creatures hitherto have created something beyond themselves: and do you want to be the ebb of this great tide, and return to the animals rather than overcome man?

California was especially enthusiastic about eugenics. By 1933 it had forcibly sterilised more people than all other states combined. So when the Third International Congress of Eugenics gathered at the American Museum of Natural History in New York in 1932 under the presidency of Charles Davenport, and Davenport asked, ‘Can we by eugenical studies point the way to produce the superman and the superstate?’, it was to California that the superman-worshipping German delegates looked for an answer. One of them, Ernst Rudin of the German Society of Racial Hygiene, was elected to head the International Federation of Eugenics Organisations. Within months, Rudin would be appointed Reichskommissar for eugenics by the incoming Nazi government. By 1934, Germany was sterilising more than 5,000 people per month. The California conservationist Charles Goethe, who like Madison Grant combined a pioneering passion for protecting wild landscapes with an equal passion for sterilising psychiatric patients without their consent, returned from a visit to Germany overjoyed that the Californian example had ‘jolted into action a great government of 60 million people’.