Jean-Paul Sartre idézet

oldal 9

„El akarok menni, el akarok menni valahová, ahol tényleg a helyemen lennék, ahol beilleszkednék... de az én helyem sehol sincs; nem vagyok kívánatos.”

„Mosolyogni fogok, és mosolyom elsüllyed a tanulóidban, és az ég tudja, mi lesz belőle.”

„A szabadság az, amit teszünk azzal, amit velünk tesznek.”

„Az ember szabadságra van ítélve; mert miután a világba kerül, mindenért felelős.”

„Mi a saját választásaink vagyunk.”

„Az ember nem annak az összege, amije már van, hanem annak az összege, amije még nincs, amije lehetne.”

„Kétféle szegény ember létezik, akik közösen szegények, és akik egyedül szegények. Az előbbiek az igazán szegények, a többiek a szerencsétlen gazdagok.”

„… a létezés olyan telítettség, amelytől az ember nem szabadulhat.”

„A doktor a tapasztalat profija: az orvosok, a papok, a bírók meg a katonatisztek úgy ismerik az embert, mintha ők teremtették volna.”

„A rosszban csak utána hisz az ember.”

„… az ember szabadságra lévén ítélve, az egész világ súlyát a vállán viseli: felelős a világért és önmagáért, mint létezési módozatért.”

„… vajon hogyan lehetséges, hogy a világ létezik – és nem a semmi?”

„Tudják, mennyire tisztelem Che Guevarát. Szerintem nem csak értelmiségi volt, hanem korunk teljesen egész embere: harcosként és férfiként, mint elméleti szakember, aki a forradalom ügyét úgy vitte előre, hogy az elméleteit a csatái személyes tapasztalataiból vezette le.”

„A gondolatom én vagyok: ezért nem bírom abbahagyni. Létezem, mert gondolkodom… és nem tudom megakadályozni, hogy gondolkodjam.”

„Minden neurózisnak az a sajátossága, hogy természetesnek tünteti föl magát …”

„A természetben nincsen dialektika, csak az amelyet belehelyeztek.”

„… a városoknak csak egyetlen napjuk van, s az minden reggel egyformán újrakezdődik.”

„… a dolgok pontosan azonosak azzal, aminek látszanak - és mögöttük … mögöttük nincs semmi.”

„Minden létező ok nélkül születik, gyöngeségből él tovább, és véletlenül hal meg.”

„Három óra: mindig túl kései, vagy túl korai időpont ahhoz, amit az ember éppen csinálni akar.”

„Önmaga számára lenni a másik… ez az elsődleges értéke a másokhoz való viszonynak.”

„Létezni annyi, mint itt lenni, egyszerűen csak annyi; a létezők megjelennek, lehetővé teszik, hogy találkozzunk velük, de levezetni sohasem lehet őket.”

„A fasizmust nem az áldozatok száma, hanem a gyilkolás módszere határozza meg.”

„Egymást szeretni annyi, mint gyűlölni a közös ellenséget.”

„Az élet a kétségbeesés másik oldalán kezdődik.”

„Mindent ki táláltak már, kivéve azt, hogyan kell élni.”

„A szavak töltött pisztolyok.”

„Minél több homok került ki életünk homokórájából, annál tisztábban kell átlátnunk rajta.”

„Az elkötelezettség egy tett, nem egy szó.”

„Jobb lábon állva meghalni, mint térden állva élni.”

„Lehet, hogy vannak még szebb idők, de ez a miénk.”

„Nem hitt semmiben; csak a szkepticizmusa tartotta vissza attól, hogy ateista legyen.”

„Úgy tűnik, mindent, amit az életemről tudok, könyvekből tanultam.”

„Az életnek eleve nincs értelme... Rajtad múlik, hogy adsz-e neki értelmet, és az érték nem más, mint az általad választott értelem.”

“You must be afraid, my son. That is how one becomes an honest citizen.”

“The [Communist] Party has one objective: the creation of a socialist economy; and one means: the utilization of the class struggle.”

“Thus, Beauty is neither an appearance nor a being, but a relationship: the transformation of being into appearance”

“It is the same: a chosen one is a man whom God’s finger crushes against the wall.”

“Abjection is a methodological conversion, like Cartesian doubt and Husserlian epoche: it establishes the world as a closed system which consciousness regards from without, in the manner of divine understanding.”

“Nicias, do you think you can erase with good deeds the wrongs you committed against your mother? What good deed will ever reach her? Her soul is a scorching noon time, without a single breath of a breeze, nothing moves, nothing changes, nothing lives there; a great emaciated sun, an immobile sun eternally consumes her.”

“It is too early to love. We will buy the right to do so by shedding blood.”

“I do not understand! I understand nothing! I cannot understand nor do I want to understand! I want to believe! To Believe!”

“Her face seems ravaged by both lightning and hail. But on yours there is something like the promise of a storm: one day passion will burn it to the bone.”

“I can be twenty women, one hundred, if that’s what you want, all women. Ride with me behind you, I weigh nothing, your horse will not feel me. I want to be your whorehouse!”

“Now I am weary and I can no longer tell good from Evil, and I need someone to show me the way.”

“Generosity is nothing else than a craze to possess. All which I abandon, all which I give, I enjoy in a higher manner through the fact that I give it away…. To give is to enjoy possessively the object which one gives.”

“I respect orders but I respect myself too and I do not obey foolish rules made especially to humiliate me.”

“To eat is to appropriate by destruction.”

“Suppose that I wish to deserve the title of “robber of remorse” and that I place in myself all [the townspeople’s] repentence?”

“Admit it, it is your youth that you regret, more even than your crime; it is my youth you hate, even more than my innocence.”

“Man is always separated from what he is by all the breadth of the being which he is not. He makes himself known to himself from the other side of the world and he looks from the horizon toward himself to recover his inner being.”

“I have no need for good souls: an accomplice is what I wanted.”

“Blood doubly unites us, for we share the same blood and we have spilled blood.”

“The anti‐Semite understands nothing about modern society. He would be incapable of conceiving of a constructive plan; his action cannot reach the level of the methodical; it remains on the ground of passion. To a long‐term enterprise he prefers an explosion of rage analogous to the running amuck of the Malays. His intellectual activity is confined to interpretation; he seeks in historical events the signs of the presence of an evil power. Out of this spring those childish and elaborate fabrications which give him his resemblance to the extreme paranoiacs. In addition, anti‐Semitism channels evolutionary drives toward the destruction of certain men, not of institutions. An anti‐Semitic mob will consider it has done enough when it has massacred some Jews and burned a few synagogues. It represents, therefore, a safety valve for the owning classes, who encourage it and thus substitute for a dangerous hate against their regime a beneficent hate against particular people. Above all this naive dualism is eminently reassuring to he anti‐Semite himself. If all he has to do is to remove Evil, that means that the Good is already given. He has no need to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder he responsibilities of the moral choice be has made. It is not by chance that the great outbursts of anti‐Semitic rage conceal a basic optimism. The anti‐Semite as cast his lot for Evil so as not to have to cast his lot for Good. The more one is absorbed in fighting Evil, he less one is tempted to place the Good in question. One does not need to talk about it, yet it is always understood in the discourse of the anti‐Semite and it remains understood in his thought. When he has fulfilled his mission as holy destroyer, the Lost Paradise will reconstitute itself. For the moment so many tasks confront the anti‐Semite that he does not have time to think about it. He is in the breach, fighting, and each of his outbursts of rage is a pretext to avoid the anguished search for the Good.”

“I entered the [Communist] Party because its cause was just and I will leave it when it ceases to be just.”

“Don’t you feel the same way? When I cannot see myself, even though I touch myself, I wonder if I really exist.”

“Yes, I am so free. And what a superb absence is my soul.”

“Existentialism is nothing else but an attempt to draw the full conclusions from a consistently atheistic position. Its intention is not in the least that of plunging men into despair. And if by despair one means as the Christians do – any attitude of unbelief, the despair of the existentialists is something different. Existentialism is not atheist in the sense that it would exhaust itself in demonstrations of the non-existence of God. It declares, rather, that even if God existed that would make no difference from its point of view. Not that we believe God does exist, but we think that the real problem is not that of His existence; what man needs is to find himself again and to understand that nothing can save him from himself, not even a valid proof of the existence of God. In this sense existentialism is optimistic. It is a doctrine of action, and it is only by self-deception, by confining their own despair with ours that Christians can describe us as without hope.”

“Night is falling: at dusk, you must have good eyesight to be able to tell the Good Lord from the Devil.”

“Remember, Orestes: you were part of my herd, you grazed in the fields along with my sheep. Your liberty is nothing but a mange eating away at you, it is nothing but an exile.”

“…in order to change poverty into wealth, one must start by displaying it.”

“I came to claim my kingdom and you refused me because I was not one of you. Now I am one of you, my subjects, we are bound by blood, and I deserve to be your king. Your sins and your remorse, your mighty anguish, I take all upon myself. Fear your dead no more, they are my dead.”

“Intellectuals cannot be good revolutionaries; they are just good enough to be assassins.”