“نرى في "الحياة السرية" أن اللامنتمي منفصل عن الآخرين بذكائه الذي يحطم قيم الآخرين بلا رحمة، ويمنعه عن التعبير الذاتي (فرض نفسه) لعدم استطاعته استبدال تلك القيم بقيم جديدة، فمشكلته إذن هي مشكلة ايكليزياستس: لا شيء يستحق بذل أي مجهود.”
“The outsider is not sure who he is. He has found an “I”, but it is not his true “I”.’ His main business is to find his way back to himself.”
“إن مشكلة اللامنتمي ليست جديدة، ذلك لأن لورنس يلفت نظرنا إلى أن تاريخ الأنبياء يتبع نموذجاً معيناً، فيولد النبي وسط الحضارة، ويرفض مقاييسها عن الوجود المادي الممتاز، ويعود إلى الصحراء.ثم يعود ليبشر بنبذ العالم، بالشدة الروحية ضد الطمأنينة الجسدية.
شقاء اللامنتمي إذن هو شقاء الأنبياء، إنه ينسحب من غرفته كالعنكبوت في الزوايا المظلمة، ويعيش وحيداً، راغباً عن الناس.”
“Ask the Outsider what he ultimately wants,and he will admit he doesn't know.Why? Because he wants it instinctively,and it is not always possible to tell what your instincts are driving towards.”
“كيف يستطيع الإنسان أن يكون أقوى ؟ كيف يستطيع أن يقلل من عبوديته للظروف ؟”
“These men are in prison: that is the Outsider’s verdict. They are quite contented in prison—caged animals who have never known freedom; but it is prison all the same. And the Outsider? He is in prison too: nearly every Outsider in this book has told us so in a different language; but he knows it. His desire is to escape. But a prison-break is not an easy matter; you must know all about your prison, otherwise you might spend years in tunnelling, like the Abbe in The Count of Monte Cristo, and only find yourself in the next cell.”
“وضع برنارد شو إصبعه على الحاجة الحقيقية في مقدمة "العودة إلى ميتوشالح" :
"دع الكنائس تسأل أنفسها: لماذا لا تحدث ثورة ضد قوانين الرياضيات كما تحدث ضد الدين؟ ليس ذلك لأن قوانين الرياضيات مفهومة أكثر. إن قانون إكمال المربع هو غير مفهوم بالنسبة للإنسان العادي تماماً كما لايفهم هذا الإنسان نفسه العقيدة "الاثانيزية"، وليس هذا لأن العلم خال من السحر والأساطير والمعجزات وتواريخ الحياة التي يفاخر بها "الأصدقاء" ببطولاتهم وقدسياتهم، ومن التافهين والفارغين الذين يدعون بأنهم مكتشفون، بل على العكس، فإن تصورات وقدسيات العلم كبيرة جداً وحقيرة بقدر كثرتها.
إلا أن طالب العلوم لم يتعلم أن قانون الوزن النوعي يتألف من الاعتقاد بأن أرخميدس قفز من الحمام وركض عارياً في شوارع سيراكوز صائحاً: وجدتها وجدتها، أو أن قانون إكمال المربع يجب أن ينبذ إذا استطاع أحد أن يثبت أن نيوتن لم يدخل بستاناً في حياته...
إننا نجد في الرياضيات والفيزياء أن الإيمان مايزال نقياً، وبإمكانك أن تتمسك بالقانون وتترك الأساطير دون أن يتهمك أحد بالهرطقة...”
“- الحيا ة منفى بحد ذاتها. العودة الى البيت ليس هو طريق الرجعة.”
“- الحيا ة منفى بحد ذاتها. العودة الى البيت ليس هو طريق الرجعة.”
“انه يقود إلى ادراك أن الإنسان ليس كائناَ ثابتاَ غير متبدل .. انه شخص ما في يوم ما , و هو شخص ىخر في يوم آخر , انه ينسى بسهولة و يعيش في لحظته , و نادراَ ما يمارس قوة الارادة و حتى اذا فعل , فإنه يستسلم بسرعة , إذ انه ينسى هدفه الاصلي و يتحول عنه إلى هدف آخر”
“Some are perfectly satisfied with what they have; they eat, drink, impregnate their wives, and take life as it comes. Others can never forget that they are being cheated; that life tempts them to struggle by offering them the essence of sex, of beauty, of success; and that she always seems to pay in counterfeit money.”
“The Outsider is always unhappy, but he is the agent that ensures happiness for millions of ‘Insiders’.”
“أما اللامنتمي فإنه لا يرى العالم معقولا ولا يراه منظما، وحين يقذف بمعانيه الفوضوية في وجه دعة البرجوازي، فليس ذلك لأنه يشعر بالرغبة في قذف معاني الاحترام بإهانة لإثارتها، وإنما لأنه يحس بشعور يبعث على الكآبة، شعور بأن الحقيقة يجب أن تقال مهما كلف الأمر، وإلا فلن يكون الإصلاح ممكنا”
“لا شئ أسهل من نيل مثل هذا النجاح اذا كان يشتهيه المرء .. الا ان ايفان انطلق إلى أبعد من كل الخدع المعروفة .. إلى قلب الأشياء .. فهل كان ذلك القلب ميتاَ كالحجارة الصلدة ؟ الا يجرؤ المرء أن يقول ذلك حين يكتشفه ؟”
“There is in Shaw, as in Gurdjieff and Nietzsche, a recognition of the immense effort of Will that is necessary to express even a little freedom, that places them beside Pascal and St. Augustine as religious thinkers. Their view is saved from pessimism only by its mystical recognition of the possibilities of pure Will, freed from the entanglements of automatism”
“أما ستراود فانه لم يتخل عن طموحه من أجل حياة الدرجة الاولى , و انما فضل ان لا يفعل شيئاََ حين لاح له ان الحصول على تلك الحياة صعب المنال .”
“Freedom posits free-will; that is self-evident. But Will can only operate when there is first a motive. No motive, no willing. But motive is a matter of belief; you would not want to do anything unless you believed it possible and meaningful. And belief must be belief in the existence of something; that is to say, it concerns what is real. So ultimately, freedom depends upon the real. The Outsider’s sense of unreality cuts off his freedom at the root. It is as impossible to exercise freedom in an unreal world as it is to jump while you are falling.”
“The civilized man and the wolf-man live at enmity most of the time, and it would seem that Harry Haller is bound to spend his days divided by their squabbling. But sometimes, as in the tavern, they make peace, and then a strange state ensues; for Harry finds that a combination of the two makes him akin to the gods. In these moments of vision, he is no longer envious of the bourgeois who finds life so straightforward, for his own conflicts are present in the bourgeois, on a much smaller scale. He, as self-realizer, has deliberately cultivated his two opposing natures until the conflict threatens to tear him in two, because he knows that when he has achieved the secret of permanently reconciling them, he will live at a level of intensity unknown to the bourgeois. His suffering is not a mark of his inferiority, even though it may render him less fit for survival than the bourgeois; unreconciled, it is the sign of his greatness; reconciled, it is manifested as ‘more abundant life’ that makes the Outsider’s superiority over other types of men unquestionable. When the Outsider becomes aware of his strength, he is unified and happy. Haller”
“Never, until these last few days, had I understood the meaning of existence. I was like the others…I said with them: The ocean is green, that white speck up there is a seagull, but I didn’t feel that it existed…And then suddenly existence had unveiled itself.”
“The vitality of the ordinary members of society is dependent on its Outsiders. Many Outsiders unify themselves, realize themselves as poets or saints. Others remain tragically divided and unproductive, but even they supply soul-energy to society; it is their strenuousness that purifies thought and prevents the bourgeois world from foundering under its own dead-weight; they are society’s spiritual dynamos.”
“But the problem for the individual always will be the opposite of this, the conscious striving not to limit the amount of experience seen and touched; the intolerable struggle to expose the sensitive areas of being to what may possibly hurt them; the attempt to see as a whole, although the instinct of self-preservation fights against the pain of the internal widening, and all the impulses of spiritual laziness build into waves of sleep with every new effort. The individual begins that long effort as an Outsider; he may finish it as a saint.”
“It was an extremely hard and discouraging business, for I knew no one whose interests overlapped with mine. I married when I was nineteen, and a wife and child added to the problems. But at least it meant that I got used to working completely and totally alone, and not expecting encouragement. Later on, reviewers and critics were outraged by what one of them called “his stupefying assurance about his own genius.” But it would have been impossible to go on working without some conviction of genius—at least, of certainty about the importance of what I was doing, and the belief that it wouldn’t matter if no other human being ever came to share this certainty. The feeling of alienation had to be totally accepted. Luckily, I’ve always had a fairly cheerful temperament, not much given to self-pity. So I went on working, reading and writing in my total vacuum, without contact with any other writer or thinker. I”
“It seemed to me that a solution must be found. Here, my natural optimism was to my advantage. For when I read Sartre or Camus or Graham Greene, I experienced a temperamental rejection of their pessimism. I suspected that their ultimate picture might be distorted by a certain self-pity or lack of discipline—or, in the case of Greene, by a certain congenital lack of vitality. I suspected that if the problem left them defeated, it was because they had not attacked it hard enough.”
“In his embryonic form, as the Outsider, he does not know himself well enough to understand the driving force behind his feelings. That is why his chief concern is with thinking, not with doing.”
“She knew exactly how he was feeling, because experience had taught her that the kind of excitement she was feeling at that moment was never, ever one-sided. On the contrary, she knew that it was born of acute and mutual anticipation, and she knew, too, that it would not be denied.”
“Them lady poets must not marry, pal.”
“It's funny how we hate to face realities. I knew a commuter once who rode in town every day on the 8.13. But he used to call it the 7.73. He said it made him feel more virtuous.”
“Recuerde que en esta vida las cosas no son tan bonitas como parecen a primera vista.”
“Aún. La tentadora promesa incrustada en esa palabra le cortó el aliento.”
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