Purely historical thought is therefore nihilistic: it wholeheartedly accepts the evil of history and in this way is opposed to rebellion.
Those who weep for the happy periods which they encounter in history acknowledge what they want; not the alleviation but the silencing of misery.
If, after all, men cannot always make history have a meaning, they can always act so that their own lives have one.
Revolution, in order to be creative, cannot do without either a moral or metaphysical rule to balance the insanity of history.
Between history and the eternal I have chosen history because I like certainties. Of it, at least, I am certain, and how can I deny this force crushing me.
History only exists, in the final analysis, for God.
To think is first of all to create a world (or to limit one's own world, which comes to the same thing).
The entire history of mankind is, in any case, nothing but a prolonged fight to the death for the conquest of universal prestige and absolute power.
In our wildest aberrations we dream of an equilibrium we have left behind and which we naively expect to find at the end of our errors. Childish presumption which justifies the fact that child-nations, inheriting our follies, are now directing our history.
History, as an entirety, could only exist in the eyes of an observer outside it and outside the world. History only exists, in the final analysis, for God.
If man is reduced to being nothing but a character in history, he has no other choice but to subside into the sound and fury of acompletely irrational history or to endow history with the form of human reason.
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