Tuesday, March 25, 2014
Good morning!" he said at last. "We don’t want any adventures here, thank you! You might try over The Hill or across The Water." By this he meant that the conversation was at an end. “What a lot of things you do use Good morning for!” said Gandalf. “Now you mean that you want to get rid of me, and that it won’t be good till I move off.
Tuesday, December 10, 2013
Why do people have to be this lonely? What’s the point of it all? Millions of people in this world, all of them yearning, looking to others to satisfy them, yet isolating themselves. Why? Was the earth put here just to nourish human loneliness?
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Friday, December 6, 2013
Wednesday, November 27, 2013
I believe that reading and writing are the most nourishing forms of meditation anyone has so far found. By reading the writings of the most interesting minds in history, we meditate with our own minds and theirs as well. This to me is a miracle.
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We are sun and moon, dear friend; we are sea and land. It is not our purpose to become each other; it is to recognize each other, to learn to see the other and honor him for what he is: each the other’s opposite and complement.
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Wednesday, June 13, 2012
Sunday, August 14, 2011
Happy Birthday John Galsworthy, Novelist and Playwright (Born August 14, 1867) - Wikiquote
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Jump to: navigation, searchJohn Galsworthy OM (14 August 1867 – 31 January 1933) was an English novelist and playwright. Notable works include The Forsyte Saga (1906–1921) and its sequels, A Modern Comedy and End of the Chapter. He won the Nobel Prize for literature in 1932.
Contents
[hide][edit] Quotes
Truth, to the human consciousness at least, is but that vitally just relation of part to whole which is the very condition of life itself. And the task before the imaginative writer, whether at the end of the last century or all these aeons later, is the presentation of a vision which to eye and ear and mind has the implicit proportions of Truth.
- The world's a fine place for those who go out to take it; there's lots of unknown stuff' in it yet. I'll fill your lap, my pretty, so full of treasures that you shan't know yourself. A man wasn't meant to sit at home...
- A Man of Devon (1901)
- The Forsytes were resentful of something, not individually, but as a family; this resentment expressed itself in an added perfection of raiment, an exuberance of family cordiality, an exaggeration of family importance, and — the sniff. Danger — so indispensable in bringing out the fundamental quality of any society, group, or individual — was what the Forsytes scented; the premonition of danger put a burnish on their armour. For the first time, as a family, they appeared to have an instinct of being in contact, with some strange and unsafe thing.
- The Man of Property (1906) Volume I of The Forsyte Saga
- "To take life," went on the old man in a voice which, though charged with strong emotion, seemed to be speaking to itself, "was the chief mark of the insensate barbarism still prevailing in those days. It sprang from that most irreligious fetish, the belief in the permanence of the individual ego after death. From the worship of that fetish had come all the sorrows of the human race. ... They did not stop to love each other in this life; they were so sure they had all eternity to do it in. The doctrine was an invention to enable men to act like dogs with clear consciences. Love could never come to full fruition till it was destroyed."
- Fraternity (1909)
- Justice is a machine that, when someone has once given it the starting push, rolls on of itself.
- Justice, Act II (1910)
- When Man evolved Pity, he did a queer thing — deprived himself of the power of living life as it is without wishing it to become something different.
- Letter to Thomas Hardy (27 March 1910)
- Life was to be lived — not torpidly dozed through in this queer cultured place, where age was in the blood! Life was for love — to be enjoyed!
- The Dark Flower (1913)
- It isn't enough to love people because they're good to you, or because in some way or other you're going to get something by it. We have to love because we love loving.
- A Bit O' Love (1915)
- Only love makes fruitful the soul. The sense of form that both had in such high degree prevented much demonstration; but to be with him, do things for him, to admire, and credit him with perfection; and, since she could not exactly wear the same clothes or speak in the same clipped, quiet, decisive voice, to dislike the clothes and voices of other men — all this was precious to her beyond everything.
- Beyond (1917)
- Love! Beyond measure — beyond death — it nearly kills. But one wouldn't have been without it.
- Beyond (1917)
- Love of beauty is really only the sex instinct, which nothing but complete union satisfies.
- Saint's Progress (1919)
- "I cannot explain. There are things that I can't make clear, because you are wilfully blind to all that I believe in. For what do you imagine we are fighting this great war, if it is not to reestablish the belief in love as the guiding principle of life?"
Laird shook his head. "We are fighting to redress a balance, which was in danger of being lost."
"The balance of power?"
"Heavens! — no! The balance of philosophy."
Pierson smiled. "That sounds very clever, George; but again, I don't follow you."
"The balance between the sayings: 'Might is Right,' and 'Right is Might.' They're both half-truth, but the first was beating the other out of the field. All the rest of it is cant, you know. And by the way, sir, your Church is solid for punishment of the evildoer. Where's mercy there? Either its God is not merciful, or else it doesn't believe in its God.
- Saint's Progress (1919)
- Summer — summer — summer! The soundless footsteps on the grass!
- Indian Summer of a Forsyte (1918)
- I don't know much about morality and that, but there is this: It's always worth while before you do anything to consider whether it's going to hurt another person more than is absolutely necessary.
- In Chancery (1920); Third part of The Forsyte Saga
- Public opinion's always in advance of the law.
- Windows, Act I (1922)
- The value of a sentiment is the amount of sacrifice you are prepared to make for it.
- Windows, Act II (1922)
- Writing not long ago to my oldest literary friend, I expressed in a moment of heedless sentiment the wish that we might have again one of our talks of long-past days, over the purposes and methods of our art. And my friend, wiser than I, as he has always been, replied with this doubting phrase "Could we recapture the zest of that old time?"
I would not like to believe that our faith in the value of imaginative art has diminished, that we think it less worth while to struggle for glimpses of truth and for the words which may pass them on to other eyes; or that we can no longer discern the star we tried to follow; but I do fear, with him, that half a lifetime of endeavour has dulled the exuberance which kept one up till morning discussing the ways and means of aesthetic achievement. We have discovered, perhaps with a certain finality, that by no talk can a writer add a cubit to his stature, or change the temperament which moulds and colours the vision of life he sets before the few who will pause to look at it. And so — the rest is silence, and what of work we may still do will be done in that dogged muteness which is the lot of advancing years.
Other times, other men and modes, but not other truth. Truth, though essentially relative, like Einstein's theory, will never lose its ever-new and unique quality — perfect proportion; for Truth, to the human consciousness at least, is but that vitally just relation of part to whole which is the very condition of life itself. And the task before the imaginative writer, whether at the end of the last century or all these aeons later, is the presentation of a vision which to eye and ear and mind has the implicit proportions of Truth.
- Preface to Villa Rubein and Other Stories (1923)
- Looking back on the long-stretched-out body of one's work, it is interesting to mark the endless duel fought within a man between the emotional and critical sides of his nature, first one, then the other, getting the upper hand, and too seldom fusing till the result has the mellowness of full achievement. One can even tell the nature of one's readers, by their preference for the work which reveals more of this side than of that.
- Preface to Villa Rubein and Other Stories (1923)
- If you do not think about the future, you cannot have one.
- Swan Song (1928) Pt. II, Ch. 6
- A man of action forced into a state of thought is unhappy until he can get out of it.
- Maid in Waiting (1931), Ch. 3
- There's just one rule for politicians all over the world: Don't say in Power what you say in Opposition; if you do, you only have to carry out what the other fellows have found impossible.
- Maid in Waiting (1931), Ch. 7
- One's eyes are what one is, one's mouth what one becomes.
- Flowering Wilderness (1932), Ch. 2
[edit] Vague Thoughts On Art (1911)
- Art is that imaginative expression of human energy, which, through technical concretion of feeling and perception, tends to reconcile the individual with the universal, by exciting in him impersonal emotion. And the greatest Art is that which excites the greatest impersonal emotion in an hypothecated perfect human being.
- I paused, watching the swallows; for they seemed to me the symbol, in their swift, sure curvetting, all daring and balance and surprise, of the delicate poise and motion of Art, that visits no two men alike, in a world where no two things of all the things there be, are quite the same.
- Art is the one form of human energy in the whole world, which really works for union, and destroys the barriers between man and man. It is the continual, unconscious replacement, however fleeting, of oneself by another; the real cement of human life; the everlasting refreshment and renewal. For, what is grievous, dompting, grim, about our lives is that we are shut up within ourselves, with an itch to get outside ourselves. And to be stolen away from ourselves by Art is a momentary relaxation from that itching, a minute's profound, and as it were secret, enfranchisement. The active amusements and relaxations of life can only rest certain of our faculties, by indulging others; the whole self is never rested save through that unconsciousness of self, which comes through rapt contemplation of Nature or of Art.
- Art is the great and universal refreshment. For Art is never dogmatic; holds no brief for itself; you may take it, or you may leave it. It does not force itself rudely where it is not wanted. It is reverent to all tempers, to all points of view. But it is wilful — the very wind in the comings and goings of its influence, an uncapturable fugitive, visiting our hearts at vagrant, sweet moments; since we often stand even before the greatest works of Art without being able quite to lose ourselves! That restful oblivion comes, we never quite know when — and it is gone! But when it comes, it is a spirit hovering with cool wings, blessing us from least to greatest, according to our powers; a spirit deathless and varied as human life itself.
- I cannot help thinking that historians, looking back from the far future, will record this age as the Third Renaissance. We who are lost in it, working or looking on, can neither tell what we are doing, nor where standing; but we cannot help observing, that, just as in the Greek Renaissance, worn-out Pagan orthodoxy was penetrated by new philosophy; just as in the Italian Renaissance, Pagan philosophy, reasserting itself, fertilised again an already too inbred Christian creed; so now Orthodoxy fertilised by Science is producing a fresh and fuller conception of life — a love of Perfection, not for hope of reward, not for fear of punishment, but for Perfection's sake. Slowly, under our feet, beneath our consciousness, is forming that new philosophy, and it is in times of new philosophies that Art, itself in essence always a discovery, must flourish. Those whose sacred suns and moons are ever in the past, tell us that our Art is going to the dogs; and it is, indeed, true that we are in confusion! The waters are broken, and every nerve and sinew of the artist is strained to discover his own safety. It is an age of stir and change, a season of new wine and old bottles. Yet, assuredly, in spite of breakages and waste, a wine worth the drinking is all the time being made.
- Perfection, cosmically, was nothing but perfect Equanimity and Harmony; and in human relations, nothing but perfect Love and Justice. And Perfection began to glow before the eyes of the Western world like a new star, whose light touched with glamour all things as they came forth from Mystery, till to Mystery they were ready to return.
This — I thought is surely what the Western world has dimly been rediscovering. There has crept into our minds once more the feeling that the Universe is all of a piece, Equipoise supreme; and all things equally wonderful, and mysterious, and valuable. We have begun, in fact, to have a glimmering of the artist's creed, that nothing may we despise or neglect — that everything is worth the doing well, the making fair — that our God, Perfection, is implicit everywhere, and the revelation of Him the business of our Art.
- Is not the training of an artist a training in the due relation of one thing with another, and in the faculty of expressing that relation clearly; and, even more, a training in the faculty of disengaging from self the very essence of self — and passing that essence into other selves by so delicate means that none shall see how it is done, yet be insensibly unified? Is not the artist, of all men, foe and nullifier of partisanship and parochialism, of distortions and extravagance, the discoverer of that jack-o'-lantern — Truth; for, if Truth be not Spiritual Proportion I know not what it is. Truth it seems to me — is no absolute thing, but always relative, the essential symmetry in the varying relationships of life; and the most perfect truth is but the concrete expression of the most penetrating vision. Life seen throughout as a countless show of the finest works of Art; Life shaped, and purged of the irrelevant, the gross, and the extravagant; Life, as it were, spiritually selected — that is Truth; a thing as multiple, and changing, as subtle, and strange, as Life itself, and as little to be bound by dogma. Truth admits but the one rule: No deficiency, and no excess! Disobedient to that rule — nothing attains full vitality. And secretly fettered by that rule is Art, whose business is the creation of vital things.
- Only out of stir and change is born new salvation. To deny that is to deny belief in man, to turn our backs on courage! It is well, indeed, that some should live in closed studies with the paintings and the books of yesterday — such devoted students serve Art in their own way. But the fresh-air world will ever want new forms. We shall not get them without faith enough to risk the old! The good will live, the bad will die; and tomorrow only can tell us which is which!
- The seeing of things as they really are — the seeing of a proportion veiled from other eyes (together with the power of expression), is what makes a man an artist. What makes him a great artist is a high fervour of spirit, which produces a superlative, instead of a comparative, clarity of vision.
- What is creative instinct, if not an incessant living sympathy with Nature, a constant craving like that of Nature's own, to fashion something new out of all that comes within the grasp of those faculties with which Nature has endowed us? The qualities of vision, of fancy, and of imaginative power, are no more divorced from Nature, than are the qualities of common-sense and courage. They are rarer, that is all.
- Men fall, roughly speaking, into two flocks: Those whose intelligence is uninquiring in the face of Art, and does not demand to be appeased before their emotions can be stirred; and those who, having a speculative bent of mind, must first be satisfied by an enlightening quality in a work of Art, before that work of Art can awaken in them feeling. The audience of the realist is drawn from this latter type of man; the much larger audience of the romantic artist from the former; together with, in both cases, those fastidious few for whom all Art is style and only style, and who welcome either kind, so long as it is good enough.
- He is but a poor philosopher who holds a view so narrow as to exclude forms not to his personal taste. No realist can love romantic Art so much as he loves his own, but when that Art fulfils the laws of its peculiar being, if he would be no blind partisan, he must admit it. The romanticist will never be amused by realism, but let him not for that reason be so parochial as to think that realism, when it achieves vitality, is not Art. For what is Art but the perfected expression of self in contact with the world; and whether that self be of enlightening, or of fairy-telling temperament, is of no moment whatsoever. The tossing of abuse from realist to romanticist and back is but the sword-play of two one-eyed men with their blind side turned toward each other. Shall not each attempt be judged on its own merits? If found not shoddy, faked, or forced, but true to itself, true to its conceiving mood, and fair-proportioned part to whole; so that it lives — then, realistic or romantic, in the name of Fairness let it pass! Of all kinds of human energy, Art is surely the most free, the least parochial; and demands of us an essential tolerance of all its forms. Shall we waste breath and ink in condemnation of artists, because their temperaments are not our own?
- I sat, just watching the moon creep up, and hearing the thin, dry rustle of the leaves along the holly hedge. And there came to me this thought: What is this Universe — that never had beginning and will never have an end — but a myriad striving to perfect pictures never the same, so blending and fading one into another, that all form one great perfected picture? And what are we — ripples on the tides of a birthless, deathless, equipoised Creative-Purpose — but little works of Art?
[edit] Moods, Songs and Doggerels (1912)
- Come! Let us lay a lance in rest,
And tilt at windmills under a wild sky!
For who would live so petty and unblest
That dare not tilt at something ere he die;
Rather than, screened by safe majority,
Preserve his little life to little end,
And never raise a rebel cry!
- Errantry, St. 1, Moods, Songs and Doggerels (1912)
- God save the pennon, ragged to the dawn,
That signs to moon to stand, and sun to fly;
And flutters when the weak is overborne
To stem the tide of fate and certainty.
That knows not reason, and that seeks no fame —So! Undismayed beneath the serried clouds,
Raise up the banner of forlorn defence —
A jest to the complacency of crowds —
Bright-haloed with the one diviner sense:
To hold itself as nothing to itself;
And in the quest of its imagined star
To lose all thought of after-recompense!
- Errantry, St. 4 - 5,
[edit] Over the River (1933)
- The beginnings and endings of all human undertakings are untidy, the building of a house, the writing of a novel, the demolition of a bridge, and, eminently, the finish of a voyage.
- Ch. 1
- Religion was nearly dead because there was no longer real belief in future life; but something was struggling to take its place — service — social service — the ants' creed, the bees' creed.
- Ch. 11
- Everything known before it happens; and headlines twice the size of the events.
- Ch. 27
- How to save the old that's worth saving, whether in landscape, houses, manners, institutions, or human types, is one of our greatest problems, and the one that we bother least about.
- Ch. 39
[edit] External links
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John Galsworthy OM (14 August 1867 – 31 January 1933) | Wikiquote Quote of the Day
Art is the one form of human energy in the whole world, which really works for union, and destroys the barriers between man and man. It is the continual, unconscious replacement, however fleeting, of oneself by another; the real cement of human life; the everlasting refreshment and renewal.
~ John Galsworthy ~
Sunday, March 27, 2011
Herman Hesse - "We must become so alone, so utterly alone, that we withdraw into our innermost self ... for our innermost soul we know ourselves to be one with all being."
"We must become so alone, so utterly alone, that we withdraw into our innermost self. It is a way of bitter suffering. But then our solitude is overcome, we are no longer alone, for we find that our innermost self is the spirit, that it is God, the indivisible. And suddenly we find ourselves in the midst of the world, yet undisturbed by its multiplicity, for our innermost soul we know ourselves to be one with all being."
"There is no reality except the one contained within us. That is why so many people live such an unreal life. They take the images outside of them for reality and never allow the world within to assert itself."
"In my body and in my soul I realized that I greatly need sin, I needed lust, vanity, the striving for goods, and I needed the most shameful despair to learn how to give up resistance, to learn how to love the world, to stop comparing the world with any world that I wish for, that I imagine, with any perfection that I think up; I learned to let the world be as it is, and to love it and to belong to it gladly."
"You are only afraid if you are not in harmony with yourself. People are afraid because they have never owned up to themselves. A whole society composed of men afraid of the unknown within them!"
"It is not our purpose to become each other; it is to recognize each other, to learn to see the other and honor him for what he is: each the other's opposite and complement."
— Hermann Hesse
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Wednesday, November 24, 2010
Baruch Spinoza (November 24, 1632 – February 21, 1677) - "How much do I love that noble man..." - Albert Einstein
When you say that if I deny, that the operations of seeing, hearing, attending, wishing, &c., can be ascribed to God, or that they exist in Him in any eminent fashion, you do not know what sort of God mine is; I suspect that you believe there is no greater perfection than such as can be explained by the aforesaid attributes. I am not astonished; for I believe that, if a triangle could speak, it would say, in like manner, that God is eminently triangular, while a circle would say that the divine nature is eminently circular. Thus each would ascribe to God its own attributes, would assume itself to be like God, and look on everything else as ill-shaped.
The briefness of a letter and want of time do not allow me to enter into my opinion on the divine nature, or the questions you have propounded. Besides, suggesting difficulties is not the same as producing reasons. That we do many things in the world from conjecture is true, but that our redactions are based on conjecture is false. In practical life we are compelled to follow what is most probable; in speculative thought we are compelled to follow truth. A man would perish of hunger and thirst, if he refused to eat or drink, till he had obtained positive proof that food and drink would be good for him. But in philosophic reflection this is not so. On the contrary, we must take care not to admit as true anything, which is only probable. For when one falsity has been let in, infinite others follow.
Again, we cannot infer that because sciences of things divine and human are full of controversies and quarrels, therefore their whole subject-matter is uncertain; for there have been many persons so enamoured of contradiction, as to turn into ridicule geometrical axioms.
Letter 56 (60), to Hugo Boxel (1674)
My opinion concerning God differs widely from that which is ordinarily defended by modern Christians. For I hold that God is of all things the cause immanent, as the phrase is, not transient. I say that all things are in God and move in God, thus agreeing with Paul, and, perhaps, with all the ancient philosophers, though the phraseology may be different; I will even venture to affirm that I agree with all the ancient Hebrews, in so far as one may judge from their traditions, though these are in many ways corrupted. The supposition of some, that I endeavour to prove in the Tractatus Theologico-Politicus the unity of God and Nature (meaning by the latter a certain mass or corporeal matter), is wholly erroneous.
As regards miracles, I am of opinion that the revelation of God can only be established by the wisdom of the doctrine, not by miracles, or in other words by ignorance.
Letter 21 (73) to Henry Oldenburg , November (1675)
I make this chief distinction between religion and superstition, that the latter is founded on ignorance, the former on knowledge; this, I take it, is the reason why Christians are distinguished from the rest of the world, not by faith, nor by charity, nor by the other fruits of the Holy Spirit, but solely by their opinions, inasmuch as they defend their cause, like everyone else, by miracles, that is by ignorance, which is the source of all malice; thus they turn a faith, which may be true, into superstition.
Letter 21 (73) to Henry Oldenburg , November (1675)
I say that all things are in God and move in God, thus agreeing with Paul, and, perhaps, with all the ancient philosophers, though the phraseology may be different...
I do not think it necessary for salvation to know Christ according to the flesh: but with regard to the Eternal Son of God, that is the Eternal Wisdom of God, which has manifested itself in all things and especially in the human mind, and above all in Christ Jesus, the case is far otherwise. For without this no one can come to a state of blessedness, inasmuch as it alone teaches, what is true or false, good or evil. And, inasmuch as this wisdom was made especially manifest through Jesus Christ, as I have said, His disciples preached it, in so far as it was revealed to them through Him, and thus showed that they could rejoice in that spirit of Christ more than the rest of mankind. The doctrines added by certain churches, such as that God took upon Himself human nature, I have expressly said that I do not understand; in fact, to speak the truth, they seem to me no less absurd than would a statement, that a circle had taken upon itself the nature of a, square. This I think will be sufficient explanation of my opinions concerning the three points mentioned. Whether it will be satisfactory to Christians you will know better than I.
Letter 21 (73) to Henry Oldenburg , November (1675)
Variant translation: The eternal wisdom of God ... has shown itself forth in all things, but chiefly in the mind of man, and most of all in Jesus Christ.
I do not presume that I have found the best philosophy, I know that I understand the true philosophy.
You seem to wish to employ reason, and ask me, "How I know that my philosophy is the best among all that have ever been taught in the world, or are being taught, or ever will be taught?" a question which I might with much greater right ask you; for I do not presume that I have found the best philosophy, I know that I understand the true philosophy. If you ask in what way I know it, I answer: In the same way as you know that the three angles of a triangle are equal to two right angles: that this is sufficient, will be denied by no one whose brain is sound, and who does not go dreaming of evil spirits inspiring us with false ideas like the true. For the truth is the index of itself and of what is false.
But you, who presume that you have at last found the best religion, or rather the best men, on whom you have pinned your credulity, you, "who know that they are the best among all who have taught, do now teach, or shall in future teach other religions. Have you examined all religions, ancient as well as modern, taught here and in India and everywhere throughout the world? And, if you, have duly examined them, how do you know that you have chosen the best" since you can give no reason for the faith that is in you? But you will say, that you acquiesce in the inward testimony of the Spirit of God, while the rest of mankind are ensnared and deceived by the prince of evil spirits. But all those outside the pale of the Romish Church can with equal right proclaim of their own creed what you proclaim of yours.
As to what you add of the common consent of myriads of men and the uninterrupted ecclesiastical succession, this is the very catch-word of the Pharisees. They with no less confidence than the devotees of Rome bring forward their myriad witnesses, who as pertinaciously as the Roman witnesses repeat what they have heard, as though it were their personal experience. Further, they carry back their line to Adam. They boast with equal arrogance, that their Church has continued to this day unmoved and unimpaired in spite of the hatred of Christians and heathen. They more than any other sect are supported by antiquity. They exclaim with one voice, that they have received their traditions from God Himself, and that they alone preserve the Word of God both written and unwritten. That all heresies have issued from them, and that they have remained constant through thousands of years under no constraint of temporal dominion, but by the sole efficacy of their superstition, no one can deny. The miracles they tell of would tire a thousand tongues. But their chief boast is, that they count a far greater number of martyrs than any other nation, a number which is daily increased by those who suffer with singular constancy for the faith they profess; nor is their boasting false. I myself knew among others of a certain Judah called the faithful, who in the midst of the flames, when he was already thought to be dead, lifted his voice to sing the hymn beginning, "To Thee, O God, I offer up my soul," and so singing perished.
Letter 74 (76) to Albert Burgh (1675)
Nature is satisfied with little; and if she is, I am also.
As quoted in The Story of Philosophy (1933) by Will Durant, p. 176
I have laboured carefully, not to mock, lament, or execrate human actions, but to understand them.
God, I mean a being absolutely infinite — that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality.
Love that does not expect to be loved. ~ Jorge Luis Borges
More than I could tell with words
I fear though he'll remain alone
With a holy halo of his own. ~ Albert Einstein
- I am utterly amazed, utterly enchanted! I have a precursor, and what a precursor! I hardly knew Spinoza: that I should have turned to him just now, was inspired by "instinct." Not only is his overtendency like mine—namely to make all knowledge the most powerful affect—but in five main points of his doctrine I recognize myself; this most unusual and loneliest thinker is closest to me precisely in these matters: he denies the freedom of the will, teleology, the moral world-order, the unegoistic, and evil. Even though the divergencies are admittedly tremendous, they are due more to the difference in time, culture, and science. In summa: my lonesomeness, which, as on very high mountains, often made it hard for me to breathe and make my blood rush out, is now at least a twosomeness. Strange! Incidentally, I am not at all as well as I had hoped. Exceptional weather here too! Eternal change of atmospheric conditions!—that will yet drive me out of Europe! I must have clear skies for months, else I get nowhere. Already six severe attacks of two or three days each!! — With affectionate love, Your friend.
- Friedrich Nietzsche, in a postcard to Franz Overbeck, Sils-Maria, July 30, 1881, from the Nietzsche Channel Letters
Time carries him as the river carries
A leaf in the downstream water.
No matter. The enchanted one insists
And shapes God with delicate geometry.
Since his illness, since his birth,
He goes on constructing God with the word.
The mightiest love was granted him
Love that does not expect to be loved.
- "Baruch Spinoza" by Jorge Luis Borges, as translated in Spinoza and Other Heretics: The Marrano of Reason (1989) by Yirmiyahu Yovel
- Spinoza is, for me, the prince of philosophers.
- Gilles Deleuze, Expressionism in Philosophy: Spinoza (cited in the Internet Encyclopedia of Philosophy)
- Spinoza: the absolute philosopher, whose Ethics is the foremost book on concepts.
- Gilles Deleuze, Negotiations (cited in the Internet Encyclopedia of Philosophy)
- Spinoza is the Christ of philosophers, and the greatest philosophers are hardly more than apostles who distance themselves from or draw near to this mystery.
- Gilles Deleuze and
- The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
- How much do I love that noble man
More than I could tell with words
I fear though he'll remain alone
With a holy halo of his own.
- Albert Einstein, in "Zu Spinozas Ethik" (1920), a poem written in admiration of Spinoza, as quoted in Einstein and Religion (1999) by Max Jammer "Einstein's Poem on Spinoza" (with scans of original German manuscript) at Leiden Institute of Physics, Leiden University
- Thought must begin by placing itself at the standpoint of Spinozism; to be a follower of Spinoza is the essential commencement of all Philosophy.
- A God-intoxicated man.
- Bertrand Russell,
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- My atheism, like that of Spinoza, is true piety toward the universe and denies only gods fashioned by men in their own image, to be servants of their human interests.
"I believe in Spinoza's God, who reveals himself in the lawful harmony of the world, not in a God who concerns himself with the fate and the doings of mankind."
- Albert Einstein, in response the telegrammed question of New York's Rabbi Herbert S. Goldstein in (24 April 1929); he later expanded on his comments about Spinoza's and his own ideas on religion elsewhere : "I can understand your aversion to the use of the term "religion" to describe an emotional and psychological attitude which shows itself most clearly in Spinoza... I have not found a better expression than "religious" for the trust in the rational nature of reality that is, at least to a certain extent, accessible to human reason." — as quoted in Einstein : Science and Religion by Arnold V. Lesikar