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Every age has its own ; in every age the circumstances ofchoose a nation, a race, a class to take up the torch by creating situations that can be expressed or transcended only through poetry.
Russian: Никанор Иванович налил лафитничек, выпил, налил второй, выпил, подхватил на вилку три куска селедки и в это время позвонили, а Пелагея Антоновна внесла дымящуюся кастрюлю, при одном взгляде на которую сразу можно было догадаться, что в ней, в гуще огненного борща, находится то, чего вкуснее нет в мире, – мозговая кость.
is not an empirical or superadded power of consciousness, it is the whole of consciousness as it realizes its .
He was free, free in every way, free to behave like a fool or a machine, free to accept, free to refuse, free to equivocate; to marry, to give up the game, to drag this death weight about with him for years to come. He could do what he liked, no one had the right to advise him, there would be for him no Good or Evil unless he thought them into being.
He yawned. He had finished the day and he had also finished with his youth. Various well-bred moralities had already discreetly offered him their services: disillusioned epicureanism, smiling tolerance, resignation, common sense stoicism - all the aids whereby a man may savour, minute by minute, like a connoisseur, the failure of a life.
We will freedom for freedom’s sake, in and through particular circumstances. And in thus willing freedom, we discover that it depends entirely upon the freedom of others and that the freedom of others depends upon our own. Obviously, freedom as the definition of a man does not depend upon others, but as soon as there is a commitment, I am obliged to will the liberty of others at the same time as my own. I cannot make liberty my aim unless I make that of others equally my aim.
What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world – and defines himself afterwards. If man as the existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself. Thus, there is no human nature, because there is noto have a conception of it. Man simply is. Not that he is simply what he conceives himself to be, but he is what he wills, and as he conceives himself after already existing – as he wills to be after that leap towards existence. Man is nothing else but that which he makes of himself. That is the first principle of existentialism.
What then did you expect when you unbound the gag that muted those black mouths? That they would chant your praises? Did you think that when those heads that our fathers had forcibly bowed down to the ground were raised again, you would find adoration in their eyes?
To choose this or that is to affirm at the same time the value of what we choose, because we can never choose evil. We always choose the good, and nothing can be good for us without being good for all.
If literature isn’t everything, it’s not worth a single hour of someone’s trouble.
A writer who takes political, social or literary positions must act only with the means that are his. These means are the written words.
What I see is teeming cohesion, contained dispersal…. For him, to sculpt is to take the fat off space.
When you live alone you no longer know what it is to tell a story: the plausible disappears at the same time as the friends. You let events flow by too: you suddenly see people appear who speak and then go away; you plunge into stories of which you can't make head or tail: you'd make a terrible witness.
People who live in society have learned how to see themselves in mirrors as they appear to their friends. I have no friends. Is that why my flesh is so naked?
I think they do it to pass the time, nothing more. But time is too large, it can't be filled up. Everything you plunge into it is stretched and disintegrates.
As for the square at Meknes, where I used to go every day, it's even simpler: I do not see it at all anymore. All that remains is the vague feeling that it was charming, and these five words that are indivisibly bound together: a charming square at Meknes. … I don't see anything any more: I can search the past in vain, I can only find these scraps of images and I am not sure what they represent, whether they are memories or just fiction.
And we feel that the hero has lived all the details of this night like annunciations, promises, or even that he lived only those that were promises, blind and deaf to all that did not herald adventure. We forget that the future was not yet there; the man was walking in the night without forethought, a night which offered him a choice of dull rich prizes, and he did not make his choice.
I exist. It is soft, so soft, so slow. And light: it seems as though it suspends in the air. It moves.
Monsieur ... I do not believe in God; his existence has been disproved by Science. But in the concentration camp, I learned to believe in men.
I wanted for the moments in my life to follow each other and order themselves like those of a life remembered. It would be just as well to try to catch time by the tail.
As if there could be true stories: things happen in one way, and we retell them in the opposite way.
I construct my memories with my present. I am lost, abandoned in the present. I try in vain to rejoin the past: I cannot escape.
The real nature of the present revealed itself: it was what exists, all that was not present did not exist.
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