Quotes of All Topics . Occasions . Authors
No grand inquisitor has in readiness such terrible tortures as has anxiety and no spy knows how to attack more artfully the man he suspects, choosing the instant when he is weakest; nor knows how to lay traps where he will be caught and ensnared as anxiety knows how, and no sharp-witted judge knows how to interrogate, to examine the accused, as anxiety does, which never lets him escape.
What is a poet? An unhappy man who hides deep anguish in his heart, but whose lips are so formed that when the sigh and cry pass through them, it sounds like lovely music.... And people flock around the poet and say: 'Sing again soon' - that is, 'May new sufferings torment your soul but your lips be fashioned as before, for the cry would only frighten us, but the music, that is blissful.
The gods were bored and so they created man. Adam was bored because he was alone, so Eve was created. Thus boredom entered the world, and increased in proportion to the increase in population. Adam was bored alone, then Adam and Eve were bored together; them Adam and Eve and Cain and Abel were bored en famille; then the population of the world increased, and the people were bored en masse.
It is easy to see, though it scarcely needs to be pointed out, since it is involved in the fact that Reason is set aside, that faith is not a form of knowledge; for all knowledge is either a knowledge of the eternal, excluding the temporal and historical as indifferent, or it is pure historical knowledge. No knowledge can have for its object the absurdity that the eternal is the historical.
Above all, do not lose your desire to walk. Everyday, I walk myself into a state of well-being & walk away from every illness. I have walked myself into my best thoughts, and I know of no thought so burdensome that one cannot walk away from it. But by sitting still, & the more one sits still, the closer one comes to feeling ill. Thus if one just keeps on walking, everything will be all right.
Sin is: before God, or with the conception of God, in despair not to will to be oneself, or in despair to will to be oneself. Thus sin is intensified weakness or intensified defiance: sin is the intensification of despair. The emphasis is on before God, or with a conception of God; it is the conception of God that makes sin dialectically, ethically, and religiously what lawyers call 'aggravated' despair.
...a human being not only can choose but... he must choose... for in this way God retains His honor while at the same time has a fatherly concern for humankind. Though God has lowered Himself to being that which can be chosen, yet each person must on his part choose. God is not mocked. Therefore the matter stands thus: If a person avoids choosing, this is the same as the presumption of choosing the world.
As I stood alone and forsaken, and the power of the sea and the battle of the elements reminded me of my own nothingness, and on the other hand, the sure flight of the birds recalled the words spoken by Christ: Not a sparrow shall fall on the ground without your Father: then, all at once, I felt how great and how small I was; then did those two mighty forces, pride and humility, happily unite in friendship.
Christianity does not oppose debauchery and uncontrollable passions and the like as much as it opposes... flat mediocrity, this nauseating atmosphere, this homey, civil togetherness, where admittedly great crimes, wild excesses, and powerful aberrations cannot easily occur - but where God's unconditional demand has even greater difficulty in accomplishing what it requires: the majestic obedience of submission.
The difference between an admirer and a follower still remains, no matter where you are. The admirer never makes any true sacrifices. He always plays it safe. Though in words, phrases, songs, he is inexhaustible about how highly he prizes Christ, he renounces nothing, gives up nothing, will not reconstruct his life, will not be what he admires, and will not let his life express what it is he supposedly admires.
Truth always rests with the minority, and the minority is always stronger than the majority, because the minority is generally formed by those who really have an opinion, while the strength of a majority is illusory, formed by the gangs who have no opinion - and who, therefore, in the next instant (when it is evident that the minority is the stronger) assume its opinion ... while Truth again reverts to a new minority.
Of all ridiculous things the most ridiculous seems to me, to be busy — to be a man who is brisk about his food and his work. Therefore, whenever I see a fly settling, in the decisive moment, on the nose of such a person of affairs; or if he is spattered with mud from a carriage which drives past him in still greater haste; or the drawbridge opens up before him; or a tile falls down and knocks him dead, then I laugh heartily.
People try to persuade us that the objections against Christianity spring from doubt. That is a complete misunderstanding. The objections against Christianity spring from insubordination, the dislike of obedience, rebellion against all authority. As a result, people have hitherto been beating the air in their struggle against objections, because they have fought intellectually with doubt instead of fighting morally with rebellion.
...it is presumptuous ridicule of God if someone thinks that only the person who desires great wealth chooses mammon. Alas, the person who insists on having a penny without God, wants to have a penny all for himself. He thereby chooses mammon. A penny is enough, the choice is made, he has chosen mammon; that it is little makes not the slightest difference. The love of God is hatred of the world and love of the world hatred of God.
Deep within every human being there still lives the anxiety over the possibility of being alone in the world, forgotten by God, overlooked among the millions and millions in this enormous household. One keeps this anxiety at a distance by looking at the many round about who are related to him as kin and friends, but the anxiety is still there, nevertheless, and one hardly dares think of how he would feel if all this were taken away.
...it is not the obscure passages in Scripture that bind you but the ones you understand. With these you are to comply at once. If you understood only one passage in all of Scripture, well, then you must do that first of all. It will be this passage God asks you about. Do not first sit down and ponder the obscure passages. God's Word is given in order that you shall act according to it, not that you gain expertise in interpreting it.
So to be sick unto death is, not to be able to die-yet not as though there were hope of life; no, the hopelessness in this case is that even the last hope, death, is not available. When death is the greatest danger, one hopes for life; but when one becomes acquainted with an even more dreadful danger, one hopes for death. So when the danger is so great that death has become one's hope, despair is the disconsolateness of not being able to die.
Whoever thou art, whatever in other respects thy life may be, my friend, by ceasing to take part (if ordinarily thou doest) in the public worship of God, as it now is (with the claim that it is the Christianity of the New Testament), thou hast constantly one guilt the less, and that a great one: thou dost not take part in treating God as a fool by calling that the Christianity of the New Testament which is not the Christianity of the New Testament.
In order to learn true humility (I use this expression to describe the state of mind under discussion), it is good for a person to withdraw from the turmoil of the world (we see that Christ withdrew when the people wanted to proclaim him king as well as when he had to walk the thorny path), for in life either the depressing or the elevating impression is too dominant for a true balance to come about. Here, of course, individuality is very decisive.
To despair over one's sins indicates that sin has become or wants to be internally consistent. It wants nothing to do with the good, does not want to be so weak as to listen occasionally to other talk. No, it insists on listening only to itself, on having dealings only with itself; it closes itself up within itself, indeed, locks itself inside one more inclosure, and protects itself against every attack or pursuit by the good by despairing over sin.
Let others mock at you, oppose you, when you are under the influence of any passion; do not be in the least offended with those who mock at or oppose you, for they do you good; crucify your self-love and acknowledge the wrong, the error of your heart. But have the deepest pity for those who mock at words and works of faith and piety, of righteousness; for those who oppose the good which you are doing... God preserve you - getting exasperated at them.
Death is not earnest in the same way the eternal is. To the earnestness of death belongs precisely that remarkable capacity for awakening, that resonance of a profound mockery which, detached from the thought of the eternal, is an empty and often brash jest, but together with the thought of the eternal is just what it should be, utterly different from the insipid solemness which least of all captures and holds a thought with tension like that of death.
It is human self-renunciation when a man denies himself and the world opens up to him. But it is Christian self-renunciation when he denies himself and, because the world precisely for this shuts itself up to him, he must as one thrust out by the world seek God's confidence. The double-danger lies precisely in meeting opposition there where he had expected to find support, and he has to turn about twice; whereas the merely human self-resignation turns once.
Knowledge of the truth I may perhaps have attained to; happiness certainly not. What shall I do? Accomplish something in the world, men tell me. Shall I then publish my grief to the world, contribute one more proof for the wretchedness and misery of existence, perhaps discover a new flaw in human life, hitherto unnoticed? I might then reap the rare reward of becoming famous, like the man who discovered the spots on Jupiter. I prefer, however, to keep silent.
One is not unpopular because he uses peculiar expressions; that just so happens; such terms become a fad, and by and by everybody, down to the last simpleton, uses them. But a person who follows through an idea in his mind is, and always will be, essentially unpopular. That is why Socrates was unpopular, though he did not use any special terms, for to grasp and hold his 'ignorance' requires greater vital effort than understanding the whole of Hegel's philosophy.
There is nothing everyone is so afraid of as being told how vastly much he is capable of. You are capable of - do you want to know? - you are capable of living in poverty; you are capable of standing almost any kind of maltreatment, abuse, etc. But you do not wish to know about it, isn't that so? You would be furious with him who told you so, and only call that person your friend who bolsters you in saying: 'No, this I cannot bear, this is beyond my strength, etc.
Imagine hidden in a simpler exterior a secret receptacle wherein the most precious treasure is deposited - there is a spring which has to be pressed, but the spring is hidden, and the pressure must have a certain strength, so that an accidental pressure would not be sufficient. So likewise is the hope of eternity hidden in man's inmost parts, and affliction is the pressure. When it presses the hidden spring, and strongly enough, then the contents appear in all their glory.
How did I get into the world? Why was I not asked about it and why was I not informed of the rules and regulations but just thrust into the ranks as if I had been bought by a peddling shanghaier of human beings? How did I get involved in this big enterprise called actuality? Why should I be involved? Isn't it a matter of choice? And if I am compelled to be involved, where is the manager—I have something to say about this. Is there no manager? To whom shall I make my complaint?
The spiritual differs from the religious in being able to endure isolation. The rank of a spiritual person is proportionate to his strength for enduring isolation, whereas we religious people are constantly in need of 'the others,' the herd. We religious folks die, or despair, if we are not reassured by being in the assembly, of the same opinion as the congregation, and so on. But the Christianity of the New Testament is precisely related to the isolation of the spiritual man.
Irony is a disciplinarian feared only by those who do not know it, but cherished by those who do. He who does not understand irony and has no ear for its whispering lacks of what might called the absolute beginning of the personal life. He lacks what at moments is indispensable for the personal life, lacks both the regeneration and rejuvenation, the cleaning baptism of irony that redeems the soul from having its life in finitude though living boldly and energetically in finitude.
In the end, therefore, money will be the one thing people will desire, which is moreover only representative, an abstraction. Nowadays a young man hardly envies anyone his gifts, his art, the love of a beautiful girl, or his fame; he only envies him his money. Give me money, he will say, and I am saved...He would die with nothing to reproach himself with, and under the impression that if only he had had the money he might really have lived and might even have achieved something great.
Do you know of any more overwhelming and humbling expression for God's condescension and extravagance towards us human beings than that He places Himself, so to say, on the same level of choice with the world, just so that we may be able to choose; that God, if language dare speak thus, woos humankind - that He, the eternally strong one, woos sapless humanity? Yet, how insignificant is the young lover's choice between her pursuers by comparison with this choice between God and the world.
It is (to describe it figuratively) as if an author were to make a slip of the pen, and as if this clerical error became conscious of being such. Perhaps this was no error but in a far higher sense was an essential part of the whole exposition. It is, then, as if this clerical error were to revolt against the author, out of hatred for him, were to forbid him to correct it, and were to say, "No, I will not be erased, I will stand as a witness against thee, that thou art a very poor writer."
And this is the simple truth - that to live is to feel oneself lost. He who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look around for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life. These are the only genuine ideas; the ideas of the shipwrecked. All the rest is rhetoric, posturing, farce.
To defend something is always to discredit it. Let a man have a warehouse full of gold, let him be willing to give away a ducat to every one of the poor - but let him also be stupid enough to begin this charitable undertaking of his with a defense in which he offers three good reasons in justification; and it will almost come to the point of people finding it doubtful whether indeed he is doing something good. But now for Christianity. Yes, the person who defends that has never believed in it.
Every human being is tried this way in the active service of expectancy. Now comes the fulfillment and relieves him, but soon he is again placed on reconnaissance for expectancy; then he is again relieved, but as long as there is any future for him, he has not yet finished his service. And while human life goes on this way in very diverse expectancy, expecting very different things according to different times and occasions and in different frames of mind, all life is again one nightwatch of expectancy.
Faith is precisely the paradox that the single individual as the single individual is higher than the universal, is justified before it, not as inferior to it but superior - yet in such a way, please note, that it is the single individual who, after being subordinate as the single individual to the universal, now by means of the universal becomes the single individual who as the single individual is superior, that the single individual as the single individual stands in an absolute relation to the absolute.
The individual (no matter how well-meaning he might be, no matter how much strength he might have, if only he would use it) does not have the passion to rip himself away from either the coils of Reflection or the seductive ambiguities of Reflection; nor do the surroundings and times have any events or passions, but rather provide a negative setting of a habit of reflection, which plays with some illusory project only to betray him in the end with a way out: it shows him that the most clever thing to do is nothing at all.
Christ was crucified because he would have nothing to do with the crowd (even though he addressed himself to all). He did not want to form a party, an interest group, a mass movement, but wanted to be what he was, the truth, which is related to the single individual. Therefore everyone who will genuinely serve the truth is by that very fact a martyr. To win a crowd is no art; for that only untruth is needed, nonsense, and a little knowledge of human passions. But no witness to the truth dares to get involved with the crowd.
If someone who wanted to learn to dance were to say: For centuries, one generation after the other has learned the positions, and it is high time that I take advantage of this and promptly begin with the quadrille--people would presumably laugh a little at him, but in the world of spirit this is very plausible. What, then, is education? I believed it is the course the individual goes through in order to catch up with himself, and the person who will not go through this course is not much helped by being born in the most enlightened age.
It is only all too easy to understand the requirements contained in God's Word ('Give all your goods to the poor.' 'If anyone strikes you on the right cheek, turn the left.' 'If anyone takes your coat, let him have your cloak also. Rejoice always.' 'Count it sheer joy when you meet various temptations' etc.). The most ignorant, poor creature cannot honestly deny being able to understand God's requirements. But it is tough on the flesh to will to understand it and to then act accordingly. It is not a question of interpretation, but action.
The ever increasing intensity of despair depends upon the degree of consciousness or is proportionate to this increase: the greater the degree of consciousness, the more intensive the despair. This is everywhere apparent, most clearly in despair at its maximum and minimum. The devil's despair is the most intensive despair, for the devil is sheer spirit and hence unqualified consciousness and transparency; there is no obscurity in the devil that could serve as a mitigating excuse. Therefore, his despair is the most absolute defiance. . . .
Compared with the person who is conscious of his despair, the despairing individual who is ignorant of his despair is simply a negativity further away from the truth and deliverance. . . . Yet ignorance is so far from breaking the despair or changing despair to nondespairing that it can in fact be the most dangerous form of despair. . . . An individual is furthest from being conscious of himself as spirit when he is ignorant of being in despair. But precisely this-not to be conscious of oneself as spirit-is despair, which is spiritlessness. . . .
And then the spirit brings hope, hope in the strictest Christian sense, hope which is hoping against hope. For an immediate hope exists in every person; it may be more powerfully alive in one person than in another; but in death every hope of this kind dies and turns into hopelessness. Into this night of hopelessness (it is death that we are describing) comes the life-giving spirit and brings hope, the hope of eternity. It is against hope, for there was no longer any hope for that merely natural hope; this hope is therefore a hope contrary to hope.
It is a wonderful thing to see a first-rate philosopher at prayer. Tough-minded thinking and tenderhearted reverence are friends, not enemies. We have for too long separated the head from the heart, and we are the lesser for it. We love God with the mind and we love God with the heart. In reality, we are descending with the mind into the heart and there standing before God in ceaseless wonder and endless praise. As the mind and the heart work in concert, a kind of loving rationality pervades all we say and do. This brings unity to us and glory to God.
Do not interrupt the flight of your soul; do not distress what is best in you; do not enfeeble your spirit with half wishes and half thoughts. Ask yourself and keep on asking until you find the answer, for one may have known something many times, acknowledged it; one may have willed something many times, attempted it - and yet, only the deep inner motion, only the heart's indescribable emotion, only that will convince you that what you have acknowledged belongs to you, that no power can take it from you - for only the truth that builds up is truth for you.
You love the accidental. A smile from a pretty girl in an interesting situation, a stolen glance, that is what you are hunting for, that is a motif for your aimless fantasy. You who always pride yourself on being an observateur must, in return, put up with becoming an object of observation. Ah, you are a strange fellow, one moment a child, the next an old man; one moment you are thinking most earnestly about the most important scholarly problems, how you will devote your life to them, and the next you are a lovesick fool. But you are a long way from marriage.
How could it occur to anyone to demonstrate that God exists unless one has already allowed Himself to ignore Him? A king's existence is demonstrated by way of subjection and submissiveness. Do you want to try and demonstrate that the king exists? Will you do so by offering a string of proofs, a series of arguments? No. If you are serious, you will demonstrate the king's existence by your submission, by the way you live. And so it is with demonstrating God's existence. It is accomplished not by proofs but by worship. Any other way is but a thinker's pious bungling.