The common man, finding himself in a world so excellent, technically and socially, believes it has been produced by nature, and never thinks of the personal efforts of highly endowed individuals which the creation of this new world presupposed. Still less will he admit the notion that all these facilities still require the support of certain difficult human virtues, the least failure of which would cause the rapid disappearance of the whole magnificent edifice.
Poetry has become the higher algebra of metaphors.
Liberalism -- it is well to recall this today -- is the supreme form of generosity; it is the right which the majority concedes to minorities and hence it is the noblest cry that has ever resounded in this planet. It announces the determination to share existence with the enemy; more than that, with an enemy which is weak.
Thought is not a gift to man but a laborious, precarious and volatile acquisition.
Nobility is defined by the demands it makes on us - by obligations, not by rights. Noblesse oblige. 'To live as one likes is plebeian; the noble man aspires to order and law.'
In our rather stupid time, hunting is belittled and misunderstood, many refusing to see it for the vital vacation from the human condition that it is, or to acknowledge that the hunter does not hunt in order to kill; on the contrary, he kills in order to have hunted.
The man who discovers a new scientific truth has previously had to smash to atoms almost everything he had learnt, and arrives at the new truth with hands blood stained from the slaughter of a thousand platitudes.
This fighting-shy of every obligation partly explains the phenomenon, half ridiculous, half disgraceful, Of the setting-up in our days of the platform of "youth" as youth. ... In comic fashion people call themselves "young," because they have heard that youth has more rights than obligations, since it can put off the fulfilment of these latter to the Greek Kalends of maturity. ...[T]he astounding thing at present is that these take it as an effective right precisely in order to claim for themselves all those other rights which only belong to the man who has already done something.
It would be a piece of ingenuousness to accuse the man of today of his lack of moral code. The accusation would leave him cold, or rather, would flatter him. Immoralism has become a commonplace, and anybody and everybody boasts of practising it.
Under the species of Syndicalism and Fascism there appears for the first time in Europe a type of man who does not want to give reasons or to be right, but simply shows himself resolved to impose his opinions.
I have always thought that clarity is a form of courtesy that the philosopher owes; moreover, this discipline of ours considers it more truly a matter of honor today than ever before to be open to all minds ... This is different from the individual sciences which increasingly [interpose] between the treasure of their discoveries and the curiosity of the profane the tremendous dragon of their closed terminology.
This leads us to note down in our psychological chart of the mass-man of today two fundamental traits: the free expansion of his vital desires, and, therefore, of his personality; and his radical ingratitude towards all that has made possible the ease of his existence. These traits together make up the well-known psychology of the spoilt child.
Strictly speaking, the mass, as a psychological fact, can be defined without waiting for individuals to appear in mass formation. In the presence of one individual we can decide whether he is "mass" or not. The mass is all that which sets no value on itself good or ill based on specific grounds, but which feels itself "just like everybody," and nevertheless is not concerned about it; is, in fact, quite happy to feel itself as one with everybody else.
The poet begins where the man ends. The man's lot is to live his human life, the poet's to invent what is nonexistent.
The individual point of view is the only point of view from which one is able to look at the world in its truth.
History is the science of people.
To be free means to be lacking in constitutive identity...
This is the gravest danger that today threatens civilization: State intervention; the absorption of all spontaneous social effort by the State, that is to say, of spontaneous historical action, which in the long run sustains, nourishes, and impels human destinies.
There is no doubt; even a rejection can be the shadow of a caress”.
To be surprised, to wonder, is to begin to understand. This is the sport, the luxury, special to the intellectual man.
These are the only genuine ideas, the ideas of the shipwrecked. All the rest is rhetoric, posturing, farce.
By speaking, by thinking, we undertake to clarify things, and that forces us to exacerbate them, dislocate them, schematize them. Every concept is in itself an exaggeration.
Men play at tragedy because they do not believe in the reality of the tragedy which is actually being staged in the civilised world
The mass believes that it has the right to impose and to give force of law to notions born in the café.
All we are given is possibilities — to make ourselves one thing or another.
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