Gabriel Marcel cytaty

„Pośrednictwo kogoś drugiego może dawać podstawy do miłości samego siebie, jedynie ono może uodpornić tę miłość na niebezpieczeństwo egocentryzmu i zapewnić jej rozumny charakter.”

„Czy nie masz czasem wrażenia, że żyjemy… jeśli to można nazwać życiem… w złamanym świecie? Tak, złamanym, jak zepsuty zegarek. Sprężyna przestała działać. Na pozór nic się nie zmieniło. Wszystko jest na swoim miejscu. Ale gdy przyłożysz zegarek do ucha, nie usłyszysz już nic. Rozumiesz, to co nazywamy światem, ludzkim światem… dawniej musiało mieć serce, ale można by powiedzieć, że to serce przestało bić.”

„Wyrabiamy w sobie obojętność, bezwzględność, nawet pogardę i ostatecznie nienawiść wobec cierpiących, podobnie jak w świecie zwierząt spotykamy liczne wypadki zamęczania na śmierć chorych towarzyszy.”

„Być ciekawym – to wychodzić z pewnego nieruchomego centrum, to usiłować uchwycić, ująć przedmiot, o którym miało się jedynie niejasne lub schematyczne wyobrażenie. W tym znaczeniu wszelka ciekawość skierowana jest ku peryferiom. Natomiast być niespokojnym – to nie być pewnym swego centrum, to poszukiwać równowagi.”

„Kochać kogoś, to mówić: ty, ty nie umrzesz nigdy.”

„Zwycięstwa odniesione nad cierpieniem są zawsze tylko częściowe i ograniczone.”

„Ludzie wybierają dobro albo zło, ale zawsze pozostają w granicach swojego egoizmu.”

“It would be relevant … to point out the sinister part played by speed, by belief in speed as a value, by, in a word, a kind of impatience that has had a profound effect in changing even the very rhythms of the life of the spirit for the worse.”

“We are living in a world which seems to be founded on the refusal to reflect.”

“The dynamic element in my philosophy, taken as a whole, can be seen as an obstinate and untiring battle against the spirit of abstraction”

“There are today an increasing number of people whose awareness is, in the strict sense of the phrase, without a focus; and the techniques which have transformed the framework of daily life for such people at such a prodigious pace – I am thinking particularly of the cinema and the radio – are making a most powerful contribution towards this defocalizing process. … The human creature under normal conditions finds his bearings in relation to other people, and also to physical objects, that are not only close to him in space but also linked to him by a feeling of intimacy. Of this feeling of intimacy, I would say that in itself it tends to create a focus for human awareness. One might go farther and speak of a kind of constellation, at once material and spiritual, which under normal conditions assembles itself around each human being. … This kind of constellation around the individual life is, in a great many countries, in process of dissolution.”

“No two beings, and no two situations, are really commensurable with each other. To become aware of this fact is to undergo a sort of crisis. But it is with this crisis in our moral awareness as a starting-point, that there becomes possible that cry from us towards the creative principle, and that demand by it on us, which each must answer in his own way.”

“The greatest merit of the critical spirit is that it tends to cure fanaticism, and it is logical enough that in our own fanatical times the critical spirit should tend to disappear.”

“We ought to be able to see more clearly just for what reason the mass-man is so easily turned into a fanatic. What I seem to myself to have grasped is this, that such permeability is due to the fact that man, that the individual, in order to belong to the mass, to be a mass-man, has had, as a preliminary, though without having had the least awareness of it, to divest himself of that substantial reality which was linked to his initial individuality or rather to the fact of his belonging to a small actual group. The incredibly sinister role of the press, the cinema, the radio, has consisted in passing that original reality through a pair of flattening rollers to substitute for it a superimposed pattern of ideas and images with no real roots in the deep being of the subject of this experiment.”

“No philosopher would be willing to accept the idea of philosophy as a way of escape, but might there not be a question of the philosopher being in duty bound to refuse to accept a world, like our real world here, of disorder and crime where the values of the mind and spirit can no longer find a home?”

“The past, when it is merely known historically (that is, as a subject for abstract study), somehow piles itself up outside our real lives. … I think that one of the duties of a philosopher, if he shows himself worthy of his vocation today, is to attack quite directly those dissimulating forces which are all working toward what might be called the neutralization of the past; and whose conjoint effect consists in arousing in contemporary man a feeling of what I should like to call insulation in time.”