Miguel de Unamuno cytaty

strona 2

O poczuciu tragiczności życia wśród ludzi i wśród narodów

Źródło: Mikołaj Kozakiewicz, O miłości prawie wszystko, LSW, Warszawa 1982, s. 139.

Fe que no duda es fe muerta. (hiszp.)
Źródło: Tu mano es mi destino pod red. Cirilo Flóreza Miguela

Źródło: Antonio Vasquez, Małżeństwo na nowe czasy

O poczuciu tragiczności życia wśród ludzi i wśród narodów

O poczuciu tragiczności życia wśród ludzi i wśród narodów

The Tragic Sense of Life (1913), IV : The Essence of Catholicism
Kontekst: And why be scandalized by the infallibility of a man, of the Pope? What difference does it make whether it be a book that is infallible — the Bible, or a society of men — the Church, or a single man? Does it make any essential change in the rational difficulty? And since the infallibility of a book or of a society of men is not more rational than that of a single man, this supreme offense to the eyes of reason has to be postulated.

The Tragic Sense of Life (1913), I : The Man of Flesh and Bone
Kontekst: Man is said to be a reasoning animal. I do not know why he has not been defined as an affective or feeling animal. Perhaps that which differentiates him from other animals is feeling rather than reason. More often I have seen a cat reason than laugh or weep. Perhaps it weeps or laughs inwardly — but then perhaps, also inwardly, the crab resolves equations of the second degree.

The Tragic Sense of Life (1913), IV : The Essence of Catholicism
Kontekst: And yet Catholicism does not abandon ethics. No! No modern religion can leave ethics on one side. But our religion — although its doctors may protest against this — is fundamentally and for the most part a compromise between eschatology and ethics; it is eschatology pressed into the service of ethics. What else but this is that atrocity of the eternal pains of hell, which agrees so ill with the Pauline apocatastasis? Let us bear in mind these words which the Theologica Germanica, the manual of mysticism that Luther read, puts into the mouth of God: "If I must recompense your evil, I must recompense it with good, for I am and have no other." And Christ said: "Father, forgive them, for they know not what they do," and there is no man who perhaps knows what he does.

Niebla [Mist] (1914)
Kontekst: All of this that is happening to me, and happening to others about me, is it reality or is it fiction? May not all of it perhaps be a dream of God, or of whomever it may be, which will vanish as soon as He wakes? And therefore when we pray to Him, and cause canticles and hymns to rise to Him, is it not that we may lull Him to sleep, rocking the cradle of His dreams? Is not the whole liturgy, of all religions, only a way perhaps of soothing God in His dreams, so that He shall not wake and cease to dream us?

The Tragic Sense of Life (1913), IV : The Essence of Catholicism
Kontekst: The most authentic Catholic ethic, monastic asceticism, is an ethic of eschatology, directed to the salvation of the individual soul rather than to the maintenance of society. And in the cult of virginity may there not perhaps be a certain obscure idea that to perpetuate ourselves in others hinders our own personal perpetuation?

The Tragic Sense of Life (1913), XI : The Practical Problem
Kontekst: And what is its moral proof? We may formulate it thus: Act so that in your own judgment and in the judgment of others you may merit eternity, act so that you may become irreplaceable, act so that you may not merit death. Or perhaps thus: Act as if you were to die tomorrow, but to die in order to survive and be eternalized. The end of morality is to give personal, human finality to the Universe; to discover the finality that belongs to it — if indeed it has any finality — and to discover it by acting.

The Tragic Sense of Life (1913), XI : The Practical Problem
Kontekst: More than a century ago, in 1804, in Letter XC of that series that constitutes the immense monody of his Obermann, Sénancour wrote the words which I have put at the head of this chapter — and of all the spiritual descendants of the patriarchal Rousseau, Sénancour was the most profound and intense; of all the men of heart and feeling that France has produced, not excluding Pascal, he was the most tragic. "Man is perishable. That may be; but let us perish resisting, and if it is nothingness that awaits us, do not let us so act that it shall be a just fate." Change this sentence from it negative to the positive form — "And if it is nothingness that awaits us, let us so act that it shall be an unjust fate" — and you get the firmest basis of action for the man who cannot or will not be a dogmatist.

The Tragic Sense of Life (1913), III : The Hunger of Immortality
Kontekst: The vain man is in like cause with the avaricious — he takes the mean for the end; forgetting the end he pursues the means for its own sake and goes no further. The seeming to be something, conducive to being it, ends by forming our objective. We need that others should believe in our superiority to them in order that we may believe in it ourselves, and upon their belief base our faith in our own persistence, or at least in the persistence of our fame. We are more grateful to him that congratulates us on the skill with which we defend a cause than we are to him who recognizes the truth or goodness of the cause itself. A rabid mania for originality is rife in the modern intellectual world and characterizes all individual effort. We would rather err with genius than hit the mark with the crowd.

The Tragic Sense of Life (1913), III : The Hunger of Immortality
Kontekst: Egoism you say? There is nothing more universal than the individual, for what is the property of each is the property of all. Each man is worth more than the whole of humanity, nor will it do to sacrifice each to all save in so far as all sacrifice themselves to each. That which we call egoism is the principle of psychic gravity, the necessary postulate. "Love thy neighbor as thyself," we are told, the presupposition being that each man loves himself; and it is not said "Love thyself." And nevertheless, we do not know how to love ourselves.

The Tragic Sense of Life (1913), II : The Starting-Point
Kontekst: The truth is sum, ergo cogito — I am, therefore I think, although not everything that is thinks. Is not consciousness of thinking above all consciousness of being? Is pure thought possible, without consciousness of self, without personality? Can there exist pure knowledge without feeling, without that species of materiality which feelings lends to it? Do we not perhaps feel thought, and do we not feel ourselves in the act of knowing and willing? Could not the man in the stove [Descartes] have said: "I feel, therefore I am"? or "I will, therefore I am"? And to feel oneself, is it not perhaps to feel oneself imperishable?

The Tragic Sense of Life (1913), VI : In the Depths of the Abyss
Kontekst: In the most secret chamber of the spirit of him who believes himself convinced that death puts an end to his personal consciousness, his memory, for ever, and all unknown to him perhaps, there lurks a shadow, a vague shadow, a shadow of uncertainty, and while he says within himself, "Well, let us live this life that passes away, for there is no other!" the silence of this secret chamber speaks to him and murmurs, "Who knows!... " These voices are like the humming of a mosquito when the south-west wind roars through the trees in the wood; we cannot distinguish this faint humming, yet nevertheless, merged in the clamor of the storm, it reaches the ear.

The Tragic Sense of Life (1913), III : The Hunger of Immortality
Kontekst: I am dreaming...? Let me dream, if this dream is my life. Do not awaken me from it. I believe in the immortal origin of this yearning for immortality, which is the very substance of my soul. But do I really believe in it...? And wherefore do you want to be immortal? you ask me, wherefore? Frankly, I do not understand the question, for it is to ask the reason of the reason, the end of the end, the principle of the principle.

The Tragic Sense of Life (1913), XI : The Practical Problem
Kontekst: And what is its moral proof? We may formulate it thus: Act so that in your own judgment and in the judgment of others you may merit eternity, act so that you may become irreplaceable, act so that you may not merit death. Or perhaps thus: Act as if you were to die tomorrow, but to die in order to survive and be eternalized. The end of morality is to give personal, human finality to the Universe; to discover the finality that belongs to it — if indeed it has any finality — and to discover it by acting.

The Tragic Sense of Life (1913), IX : Faith, Hope, and Charity
Kontekst: Consciousness, the craving for more, more, always more, hunger of eternity and thirst of infinity, appetite for God — these are never satisfied. Each consciousness seeks to be itself and all other consciousnesses without ceasing to be itself; it seeks to be God. And matter, unconsciousness, tends to be less and less, tends to be nothing, its thirst being a thirst for repose. Spirit says: I wish to be! and matter answers: I wish not to be!

The Tragic Sense of Life (1913), IV : The Essence of Catholicism
Kontekst: The real sin — perhaps it is a sin against the Holy Ghost for which there is no remission — is the sin of heresy, the sin of thinking for oneself. The saying has been heard before now, here in Spain, that to be a liberal — that is, a heretic — is worse than being an assassin, a thief, or an adulterer. The gravest sin is not to obey the Church, whose infallibility protects us from reason.

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis
Kontekst: Our life is a hope which is continually converting itself into memory and memory in its turn begets hope. Give us leave to live! The eternity that is like an eternal present, without memory and without hope, is death. Thus do ideas exist in the God-Idea, but not thus do men live in the living God, in the God-Man.

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis
Kontekst: Jesus said that God was not the God of the dead, but of the living. And the other life is not, in fact, thinkable to us except under the same forms as those of this earthly and transitory life.

The Tragic Sense of Life (1913), II : The Starting-Point
Kontekst: The truth is sum, ergo cogito — I am, therefore I think, although not everything that is thinks. Is not consciousness of thinking above all consciousness of being? Is pure thought possible, without consciousness of self, without personality? Can there exist pure knowledge without feeling, without that species of materiality which feelings lends to it? Do we not perhaps feel thought, and do we not feel ourselves in the act of knowing and willing? Could not the man in the stove [Descartes] have said: "I feel, therefore I am"? or "I will, therefore I am"? And to feel oneself, is it not perhaps to feel oneself imperishable?

The Tragic Sense of Life (1913), VIII : From God to God
Kontekst: And He is the God of the humble, for in the words of the Apostle, God chose the foolish things of the world to confound the wise and the weak things of the world to confound the things which are mighty (I Cor. i. 27) And God is in each of us in the measure in which one feels Him and loves Him. "If of two men," says Kierkegaard, "one prays to the true God without sincerity of heart, and the other prays to the an idol with all the passion of an infinite yearning, it is the first who really prays to the idol, while the second really prays to God." It would be better to say that the true God is He to whom man truly prays and whom man truly desires. And there may even be a truer revelation in superstition itself than in theology.

The Tragic Sense of Life (1913), VII : Love, Suffering, Pity
Kontekst: It is the furious longing to give finality to the Universe, to make it conscious and personal, that has brought us to believe in God, to wish that God may exist, to create God, in a word. To create Him, yes! This saying ought not to scandalize even the most devout theist. For to believe in God is, in a certain sense, to create Him, although He first creates us. It is He who is continually creating Himself.

The Tragic Sense of Life (1913), I : The Man of Flesh and Bone
Kontekst: It appears to me to be indisputable that he who I am to-day derives, by a continuous series of states of consciousness, from him who was in my body twenty years ago. Memory is the basis of individual personality, just as tradition is the basis of the collective personality of a people. We live in memory, and our spiritual life is at bottom simply the effort of our memory to persist, to transform itself into hope, the effort of our past to transform itself into our future.

The Tragic Sense of Life (1913), VI : In the Depths of the Abyss
Kontekst: I will not say that the more or less poetical and unphilosophical doctrines that I am about to set forth are those which make me live; but I will venture to say that it is my longing to live and to live for ever that inspires these doctrines within me. And if by means of them I succeed in strengthening and sustaining this same longing in another, perhaps when it is all but dead, then I shall have performed a man's work, and above all, I shall have lived. In a word, be it with reason or without reason or against reason, I am resolved not to die. And if, when at last I die out, I die altogether, then I shall not have died out of myself — that is, I shall not have yielded myself to death, but my human destiny shall have killed me. Unless I come to lose my head, or rather my heart, I will not abdicate from life — life will be wrested from me.

The Tragic Sense of Life (1913), I : The Man of Flesh and Bone
Kontekst: If a philosopher is not a man, he is anything but a philosopher; he is above all a pedant, and a pedant is a caricature of a man. The cultivation of any branch of science — of chemistry, of physics, of geometry, of philology — may be a work of differentiated specialization, and even so, only within very narrow limits and restrictions; but philosophy, like poetry, is a work of integration and synthesis, or else it is merely pseudo-philosophical erudition.

The Tragic Sense of Life (1913), VIII : From God to God
Kontekst: Not by way of reason, but only by way of love and suffering, do we come to the living God, the human God. Reason rather separates us from Him. We cannot first know Him in order that afterward we may love Him; we must begin by loving Him, longing for Him, hungering after Him, before knowing Him. The knowledge of God proceeds from the love of God, and this love has little or nothing of the rational in it. For God is indefinable. To seek to define Him is to seek to confine Him within the limits of our mind — that is to say, to kill Him. In so far as we attempt to define Him, there rises up before us — Nothingness.

The Tragic Sense of Life (1913), VIII : From God to God
Kontekst: Not only are we unable to conceive of the full and living God as masculine simply, but we are unable to conceive of Him as individual simply, as the projection of a solitary I, an unsocial I, an I that is in reality an abstract I. My living I is an I that is really a We; my living personal I lives only in other, of other, and by other I's; I am sprung from a multitude of ancestors. I carry them within me in extract, and at the same time I carry within me, potentially, a multitude of descendants, and God, the projection of my I to the infinite — or rather I, the projection of God to the finite — must also be a multitude. Hence, in order to save the personality of God — that is to say, in order to save the living God — faith's need — the need of the feeling and the imagination — of conceiving Him and feeling Him as possessed of a certain internal multiplicity.

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis
Kontekst: When at the beginning of the so-called modern age, at the Renaissance, the pagan sense of religion came to life again, it took the concrete form in the knightly ideal with its codes of conduct of love and honor. But it was a paganism Christianized, baptized. "Woman — la donna — was the divinity enshrined within those savage breasts. Whosoever will investigate the memorials of primitive times will find this ideal of woman in its full force and purity; the Universe is woman.

The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy
Kontekst: I hope, reader, that some time while our tragedy is still playing, in some interval between acts, we shall meet again. And we shall recognize one another. And forgive me if I have troubled you more than was needful and inevitable, more than I intended to do when I took up my pen proposing to distract you from your distractions. And may God deny you peace, but give you glory!

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis
Kontekst: Not without reason did he who had the right to do so speak of the foolishness of the cross. Foolishness, without a doubt, foolishness. And the American humorist, Oliver Wendell Holmes, was not altogether wide of the mark in making one of the characters in his ingenious conversations say that he thought better of those who were confined in a lunatic asylum on account of religious mania than of those who, while professing the same religious principles, kept their wits and appeared to enjoy life very well outside the asylums. But those who are at large, are they not really, thanks to God, mad too? Are there not mild madnesses, which not only permit us to mix with our neighbors without danger to society, but which rather enable us to do so, for by means of them we are able to attribute a meaning and finality to life and society?

The Tragic Sense of Life (1913), I : The Man of Flesh and Bone
Kontekst: It has often been said that every man who has suffered misfortunes prefers to be himself, even with his misfortunes, rather than to be someone else without them. For unfortunate men, when they preserve their normality in their misfortune — that is to say, when they endeavor to persist in their own being — prefer misfortune to non-existence. For myself I can say that when a as a youth, and even as a child, I remained unmoved when shown the most moving pictures of hell, for even then nothing appeared to me quite so horrible as nothingness itself. It was a furious hunger of being that possessed me, an appetite for divinity, as one of our ascetics [San Juan de los Angeles] has put it.