To live is to feel oneself lost.
The individual point of view is the only point of view from which one is able to look at the world in its truth.
The form most contradictory to human life that can appear among the human species is the "self-satisfied man."
The good is, like nature, an immense landscape in which man advances through centuries of exploration.
I am myself and what is around me, and if I do not save it, it shall not save me.
Biography - a system in which the contradictions of a human life are unified.
The hunter who accepts the sporting code of ethics keeps his commandments in the greatest solitude, with no witness or audience other than the sharp peaks of the mountain, the roaming cloud, the stern oak, the trembling juniper, and the passing animal.
The metaphor is perhaps one of man's most fruitful potentialities. Its efficacy verges on magic, and it seems a tool for creation which God forgot inside one of His creatures when He made him. All our faculties keep us within the realm of the real, of what is already there. The most we can do is to combine things or break them up. The metaphor alone furnishes an escape; between the real things, it lets emerge imaginary reefs, a crop of floating islands.
Man is a fugitive from nature.
Thinking is the desire to gain reality by means of ideas.
Man's being is made of such strange stuff as to be partly akin to nature and partly not, at once natural and extranatural, a kind of ontological centaur, half immersed in nature, half transcending it.
Stupefaction, when it persists, becomes stupidity.
Life is the external text, the burning bush by the edge of the path from which God speaks.
The hunter is the alert man. But this itself-life as complete alertness-is the attitude in which the animal exists in the jungle.
On the Bigotry of Culture: : it presented us with culture, with thought as something justified in itself, that is, which requires no justification but is valid by it's own essence, whatever its concrete employment and content maybe. Human life was to put itself at the service of culture because only thus would it become charged with value. From which it would follow that human life, our pure existence was, in itself, a mean and worthless thing.
In order to master the unruly torrent of life the learned man meditates, the poet quivers, and the political hero erects the fortress of his will.
The well being of democracies regardless of their type and status is dependent on one small technical detail: The right to vote. Everything else is secondary.
Man in a word has no nature; what he has... is history.
All we are given is possibilities — to make ourselves one thing or another.
He [the "specialist"] is one who, out of all that has to be known in order to be a man of judgment, is only acquainted with one science, and even of that one only knows the small corner in which he is an active investigator. He even proclaims it as a virtue that he takes no cognisance of what lies outside the narrow territory specially cultivated by himself, and gives the name of "dilettantism" to any curiosity for the general scheme of knowledge.
In their choice of lovers both the male and the female reveal their essential nature. The type of human being we prefer reveals the contours of our heart. Love is an impulse which springs from the most profound depths of our beings, and upon reaching the visible surface of life carries with it an alluvium of shells and seaweed from the inner abyss. A skilled naturalist, by filing these materials, can reconstruct the oceanic depths from which they have been uprooted.
The mass believes that it has the right to impose and to give force of law to notions born in the café.
Commonplaces are the tramways of intellectual transportation.
Man must not only make himself: the weightiest thing he has to do is to determine what he is going to be. He is causa sui to the second power.
I have never said that human society ought to be aristocratic, but a great deal more than that. What I have said, and still believe with ever-increasing conviction, is that human society is always, whether it will or no, aristocratic by its very essence, to the extreme that it is a society in the measure that it is aristocratic, and ceases to be such when it ceases to be aristocratic. Of course I am speaking now of society and not of the State.
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