The new always happens against the overwhelming odds of statistical laws and their probability, which for all practical, everyday purposes amounts to certainty; the new therefore always appears in the guise of a miracle.
... whatever men do or know or experience can make sense only to the extent that it can be spoken about. There may be truths beyond speech, and they may be of great relevance to man in the singular, that is, to man in so far as he is not a political being, whatever else he may be. Men in the plural, that is, men in so far as they live and move and act in this world, can experience meaningfulness only because they can talk with and make sense to each other and to themselves.
There is no lasting happiness outside the prescribed cycle of painful exhaustion and pleasurable regeneration, and whatever throws this cycle out of balance – poverty and misery where exhaustion is followed by wretchedness instead of regeneration, or great riches and an entirely effortless life where boredom takes the place of exhaustion and where the mills of necessity, of consumption and digestion, grind an impotent human body mercilessly and barrenly to death – ruins the elemental happiness that comes from being alive.
Of all human activities, only labor, and neither action nor work, is unending, progressing automatically in accordance with life itself and outside the range of willful decisions or humanly meaningful purposes.
If the world is to contain a public space, it cannot be erected for one generation and planned for the living only; it must transcend the life-span of mortal men…. There is perhaps no clearer testimony to the loss of the public realm in the modern age than the almost complete loss of authentic concern with immortality, a loss somewhat overshadowed by the simultaneous loss of the metaphysical concern with eternity.
the fateful equating of power with violence, of the political with government, and of government with a necessary evil has begun.
The more dubious and uncertain an instrument violence has become in international relations, the more it has gained in reputation and appeal in domestic affairs, specifically in the matter of revolution.
If this practice [of totalitarianism] is compared with […] [the desert] of tyranny, it seems as if a way had been found to set the desert itself in motion, to let loose a sand storm that could cover all parts of the inhabited earth. The conditions under which we exist today in the field of politics are indeed threatened by these devastating sand storms.
Scientific and philosophic truth have parted company.
[About Eichmann:] It was as though in those last minutes he was summing up the lesson that this long course in human wickedness had taught us - the lesson of the fearsome, word-and-thought-defying banality of evil.
The heritage of the American Revolution is forgotten, and the American government, for better and for worse, has entered into theheritage of Europe as though it were its patrimony--unaware, alas, of the fact that Europe's declining power was preceded and accompanied by political bankruptcy, the bankruptcy of the nation-state and its concept of sovereignty.
Courage is indispensible because in politics not life but the world is at stake.
Death not merely ends life, it also bestows upon it a silent completeness, snatched from the hazardous flux to which all things human are subject.
For the lesson of such stories [of resistance to Nazi atrocities] is simple and within everybody's grasp. Politically speaking, it is that under conditions of terror, most people will comply but some people will not, just as the lesson of the countries to which the Final Solution was proposed is that "it could happen" in most places but it did not happen everywhere. Humanly speaking, no more is required, and no more can reasonably be asked, for this planet to remain a place fit for human habitation.
Revolutions are the only political events which confront us directly and inevitably with the problem of beginning.
Lacking the truth, [we] will however finds instants of truth, and these instants are in fact all we have available to us to give some order to this chaos of horror.
According to bourgeois standards, those who are completely unlucky and unsuccessful are automatically barred from competition, which is the life of society. Good fortune is identified with honor, and bad luck with shame.
Men in plural […] can experience meaningfulness only because they can talk with and make sense to each other and themselves.
We have almost succeeded in leveling all human activities to the common denominator of securing the necessities of life and providing for their abundance.
... the space left to freedom is very small.ends are inherent in human nature and the same for all.
It is in the very nature of things human that every act that has once made its appearance and has been recorded in the history of mankind stays with mankind as a potentiality long after its actuality has become a thing of the past.
The individual who has been liberated by reason is always running head-on into a world, a society, whose past in the shape of 'prejudices' has a great deal of power; he is forced to learn that past reality is also a reality.
Love, in distinction from friendship, is killed, or rather extinguished, the moment it is displayed in public.
Without being bound to the fulfillment of promises, we would never be able to keep our identities; we would be condemned to wanderhelplessly and without direction in the darkness of each man's lonely heart, caught in its contradictions and equivocalities--a darkness which only the light shed over the public realm through the presence of others, who confirm the identity between the one who promises and the one who fulfills, can dispel.
It is a society of laborers which is about to be liberated from the ferrets of labor, and this society does no longer know of those other higher and more meaningful activities for the sake of which this freedom would deserve to be won.
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