The truth is a snare: you cannot have it, without being caught. You cannot have the truth in such a way that you catch it, but only in such a way that it catches you.
The task must be made difficult, for only the difficult inspires the noble-hearted.
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.
I have, I believe, the courage to doubt everything; I have, I believe, the courage to fight against everything; but I do not have the courage to acknowledge anything, the courage to possess, to own anything.
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.
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.
There can be no faith without risk.
What the philosophers have to say about reality is often as disappointing as a sign you see in a shop window, which reads Pressing Done Here. If you brought your clothes in to be pressed, you would be fooled: for the sign is only for sale.
Irony is a disciplinarian feared only by those who do not know it, but cherished by those who do
The paradox is really the pathos of intellectual life and just as only great souls are exposed to passions it is only the great thinker who is exposed to what I call paradoxes, which are nothing else than grandiose thoughts in embryo.
It is not a gain that guilt should be wholly forgotten. On the contrary, it is loss and perdition. But it is a gain to win an inner intensity of heart through a deeper and deeper inner sorrowing over guilt.
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.
In a mathematical proposition, for example, the objectivity is given, but therefore its truth is also an indifferent truth.
The thing is to understand myself: the thing is to find a truth which is true for me, to find the idea for which I can live and die. That is what I now recognize as the most important thing.
Instruction begins when you, the teacher, learn from the learner; put yourself in his place so that you may understand . . . what he learns and the way he understands it.
Whoever has the world's treasures has them no matter how he got them. In the world of the spirit it is otherwise.
Spiritual superiority only sees the individual. But alas, ordinarily we human beings are sensual and, therefore, as soon as it is a gathering, the impression changes - we see something abstract, the crowd, and we become different. But in the eyes of God, the infinite spirit, all the millions that have lived and now live do not make a crowd, He only sees each individual.
It will be easy for us the first time we receive that ball of yarn from Ariadne (love) and then go through all the mazes of the labyrinth (life) and kill the monster. But how many there are who plunge into life (the labyrinth) without taking that precaution?
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. . . .
Sin is in itself separation from the good, but despair over sin is separation a second time.
It is the normal state of the human heart to try to build its identity around something besides God.
Christians remind me of schoolboys who want to look up the answers to their math problems in the back of the book rather than work them through.
The present generation, wearied by its chimerical efforts, relapses into complete indolence. Its condition is that of a man who has only fallen asleep towards morning: first of all come great dreams, then a feeling of laziness, and finally a witty or clever excuse for remaining in bed.
Sleeping is the height of genius
In the deepest sense, the being in a state of sin is the sin, the particular sins are not the continuation of sin, they are expressions of its continuation.
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