Tragic Sense of Life

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.

Warmth, warmth, more warmth! For we are dying of cold and not darkness. It is not the night that kills, but the frost.

Our life is a hope which is continually converting itself into memory and memory in its turn begets hope.

Yes, yes, I see it all! — an enormous social activity, a mighty civilization, a profuseness of science, of art, of industry, of morality, and afterwords, when we have filled the world with industrial marvels, with great factories, with roads, museums and libraries, we shall fall exhausted at the foot of it all, and it will subsist — for whom? Was man made for science or was science made for man?

And usually [the philosopher] philosophizes either in order to resign himself to life, or to seek some finality in it, or to distract himself and forget his griefs, or for pastime and amusement.

The truth is that reason is the enemy of life.

Man is perishing. That may be, and if it is nothingness that awaits us let us so act that it will be an unjust fate.

Consciousness (conscientia) is participated knowledge, is co-feeling, and co-feeling is com-passion. Love personalizes all that it loves. Only by personalizing it can we fall in love with an idea. And when love is so great and so vital, so strong and so overflowing, that it loves everything, then it personalizes everything and discovers that the total All, that the Universe, is also a person possessing a Consciousness, a Consciousness which in its turn suffers, pities, and loves, and therefore is consciousness. And this Consciousness of the Universe, which a love, personalizing all that it loves, discovers, is what we call God.

A pedant who beheld Solon weeping for the death of a son said to him, ‘Why do you weep thus, if weeping avails nothing?’ And the sage answered him, ‘Precisely for that reason—because it does not avail.

There is no true love save in suffering, and in this world we have to choose either love, which is suffering, or happiness. And love leads us to no other happiness than that of love itself and its tragic consolation of uncertain hope. The moment love becomes happy and satisfied, it no longer desires and it is no longer love. The satisfied, the happy, do not love; they fall asleep in habit, near neighbor to annihilation. To fall into a habit is to begin to cease to be. We are the more—that is the more divine—the greater our capacity for suffering, or rather, for anguish.

The chiefest sanctity of a temple is that it is a place to which men go to weep in common.

And in touching your own nothingness, in not feeling your permanent base, in not reaching your own infinity, still less your own eternity, you will have a whole-hearted pity for yourself, and you will burn with a sorrowful love for yourself--a love that will consume your so-called self-love, which is merely a species of sensual self-delectation, the self-enjoyment, as it were, of the flesh of your soul.

To say that everything is idea or that everything is spirit, is the same as saying that everything is matter or that everything is energy, for if everything is idea or spirit, just as my consciousness is, it is not plain why the diamond should not endure for ever, if my consciousness, because it is idea or spirit, endures forever.

And the supreme beauty is that of tragedy. The consciousness that everything passes away, that we ourselves pass away, and that everything that is ours and everything that environs us passes away, fills us with anguish, and this anguish itself reveals to us the consolation of that which does not pass away, of the eternal, of the beautiful.

¿Que sueño...? Dejadme soñar; si ese sueño es mi vida, no me despertéis de él. Creo

I will not resign from life; I must be dismissed.

I am a man; no other man do I deem a stranger.

El hombre es un fin, no un medio. La civilización toda se endereza al hombre, a cada hombre, a cada yo. ¿O qué es ese ídolo, llámese Humanidad o como se llamare, a que se han de sacrificar todos y cada uno de los hombres? Porque

Según te adentras en ti mismo y en ti mismo ahondas, vas descubriendo tu propia inanidad, que no eres todo lo que eres, que no eres lo que quisieras ser, que no eres, en fin, más que nonada.

Contra las acusaciones de egocentrismo, se defendió diciendo que lo que él quería no era ni más ni menos que lo anhelado por todos: “¿Egoísmo, decís? Nada hay más universal que lo individual, pues lo que es de cada uno lo es de todos”.

(to enjoy the flesh of one's own soul).

«Parece difícil probar con la mera luz de la razón la inmortalidad del alma. Los argumentos en favor de ella se derivan comúnmente de tópicos metafísicos, morales o físicos. Pero es en realidad el Evangelio, y sólo el Evangelio, el que ha traído a luz la vida y la inmortalidad».

«Sufro yo a tu costa / Dios no existente, pues si Tú existieras / existiría yo también de veras».

sí, hijo mío, no puedes probar que yo, que contigo hablo, no eres tú que hablas contigo mismo, porque nada digno de probarse puede ser probado ni des-probado, por lo cual sé prudente, agárrate siempre a la parte más soleada de la duda y trepa a la Fe allende las formas de la Fe!». Sí, acaso, como dice el sabio, nada digno de probarse puede ser probado ni des-probado, for nothing worthy proving can be proven, nor yet disproven; pero ¿podemos contener a ese instinto que lleva al hombre a querer conocer y sobre