Aldous Huxley citáty

page 9

„Skúsenosť nie je to, čo sa človeku stane, ale to, čo človek urobí s tým, čo sa mu stane.“

„Technologický pokrok nám iba poskytol účinnejšie prostriedky na posun späť.“

„Ja som ja a kiežby to tak nebolo.“

„Čo treba urobiť po páde? To čo robia deti: povzniesť sa.“

„Obvyklým osudom nových právd je, že začínajú ako kacírstvo a končia ako predsudky.“

„Pre svojho psa je každý človek Napoleonom, preto sú psy stále také obľúbené.“

„To sú veci, na ktoré by sa ľudia mali pozerať. Veci bez domnienok, spokojné, že sú iba sami sebou.“

„Väčšina ľudí má takmer nekonečnú kapacitu považovať veci za samozrejmé.“

„Ľudský mozog je orgánom sebauvedomenia.“

„Múdri ľudia si volia sami tie skúsenosti, ktoré by chceli urobiť.“

„Pravda je skvelá, ale ešte lepšie je z praktického pohľadu o pravde mlčať.“

„Duch dôvtipu sa môže stať samotným telom nepravdy.“

„Šťastie vzniká len ako vedľajší produkt - práve tak ako koks.“

„Intelektuál je človek, ktorý objavil niečo čo je ešte zaujímavejšie ako sex“

„Fakty neprestanú existovať len pre to, že ich ignorujeme.“

„Slová sa môžu podobať röntgenovým lúčom. Ak sa používajú náležite, môžu preniknúť hocičím.“

„V šťastí vždy nájdeš aj kúsok domácich papuči.“

„Mlčanie je také nabité potencionálnou múdrosťou a duchom, ako neopracovaný kus mramoru ťarchavý veľkou sochou.“

„Cudnosť - najhoršia sexuálna perverzita.“

„Dobrá gazdiná vie, ako rozomlieť zvyšky konverzácie zo včerajšej večere a vyhotoviť z nich výdatné raňajky.“

„Dobro je to, čo spája, zlo je to, čo pôsobí rozdelenie.“

„Láska je najlepšia taktika. Najlepšia nielen voči tým, ktorých milujeme, ale aj voči tomu kto miluje nás.“

„Nikto nemôže sústrediť svoju pozornosť na zlo, či aj len na samotnú myšlienku zla bez toho, aby zostal neovplyvnený. Byť viac proti diablovi než pre Boha je veľmi nebezpečné. Každý takýto bojovník je predurčený k zošaleniu. Je prenasledovaný zločinnosťou, ktorú pripisuje svojmu nepriateľovi; v určitom zmysle sa toto zlo stáva jeho súčasťou.“

„Pokiaľ budú ľudia uctievať Caesarov a Napoleonov, Caesari a Napoleoni prídu, aby ich zbedačili.“

„Radi čítame a cestujeme, pretože to sú najpríjemnejšie náhradky myslenia.“

„Skúsenosť nie je to, čo človeka stretne, ale čo človek urobí s tým, čo ho stretlo.“

„Slovo »pokrok« znamená pre mnoho ľudí pojem pre neustále zvyšovanie ich potrieb pri súčasnom znižovaní výkonu.“

„Ticho je také plné múdrosti a ducha ako mramorový blok sôch.“

„Tragédiou vedy je smrť krásnych hypotéz vinou ošklivej skutočnosti.“

„Umenie nachádzať zlé dôvody toho, o čom si myslíme, že prospeje iným zlým dôvodom - to je filozofia.“

„Vášeň pripodobňuje človeka k živlom.“

„Ortodoxia je dielom sveta myšlienok. Neučí sa ani nezabúda.“

„Cestovať znamená zistiť, že každý sa mýli o predstavách iných krajín.“

„Snívajte pragmaticky.“

„Každý patrí niekomu inému.“

„Vec, v ktorej je kino lepšie ako literatúra alebo ako hovorená dráma je, že vie byť fantastické.“

“The soul of wit may become the very body of untruth.”

“Jehovah, Allah, the Trinity, Jesus, Buddha, are names for a great variety of human virtues, human mystical experiences, human remorses, human compensatory fantasies, human terrors, human cruelties. If all men were alike, all the world would worship the same God.”

“Proverbs are always platitudes until you have personally experienced the truth of them.”

“What the cinema can do better than literature or the spoken drama is to be fantastic.”

“The film concludes with … the most nauseatingly luscious, the most penetratingly vulgar mammy song that it has ever been my lot to hear. My flesh crept as the loud speaker poured out those sodden words, the greasy, sagging melody. I felt ashamed of myself for listening to such things, for even being a member of the species to which such things are addressed.”

“Defined in psychological terms, a fanatic is a man who consciously over-compensates a secret doubt.”

“In the course of evolution nature has gone to endless trouble to see that every individual is unlike every other individual.… Physically and mentally, each one of us is unique. Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man’s biological nature.”

“A belief in hell and the knowledge that every ambition is doomed to frustration at the hands of a skeleton have never prevented the majority of human beings from behaving as though death were no more than an unfounded rumour, and survival a thing beyond the bounds of possibility.”

““What about spatial relationships?” the investigator inquired, as I was looking at the books. It was difficult to answer. True, the perspective looked rather odd, and the walls of the room no longer seemed to meet in right angles. But these were not the really important facts. The really important facts were that spatial relationships had ceased to matter very much and that my mind was perceiving the world in terms of other than spatial categories. At ordinary times the eye concerns itself with such problems as Where?—How far?—How situated in relation to what? In the mescalin experience the implied questions to which the eye responds are of another order. Place and distance cease to be of much interest. The mind does its Perceiving in terms of intensity of existence, profundity of significance, relationships within a pattern. I saw the books, but was not at all concerned with their positions in space. What I noticed, what impressed itself upon my mind was the fact that all of them glowed with living light and that in some the glory was more manifest than in others. In this context position and the three dimensions were beside the point. Not, of course, that the category of space had been abolished. When I got up and walked about, I could do so quite normally, without misjudging the whereabouts of objects. Space was still there; but it had lost its predominance. The mind was primarily concerned, not with measures and locations, but with being and meaning.”

“Children are nowhere taught, in any systematic way, to distinguish true from false, or meaningful from meaningless, statements. Why is this so? Because their elders, even in the democratic countries, do not want them to be given this kind of education.”

“A totally unmystical world would be a world totally blind and insane.”

“History teaches us that war is not inevitable. Once again, it is for us to choose whether we use war or some other method of settling the ordinary and unavoidable conflicts between groups of men.”

“The masses on the contrary, have just reached the point where the ancestors of today's scientists were standing two generations back. They are convinced that the scientific picture of an arbitrary abstraction from reality is a picture of reality as a whole and that therefore the world is without meaning or value. But nobody likes living in such a world. To satisfy their hunger for meaning and value, they turn to such doctrines as nationalism, fascism and revolutionary communism. Philosophically and scientifically, these doctrines are absurd; but for the masses in every community, they have this great merit: they attribute the meaning and value that have been taken away from the world as a whole to the particular part of the world in which the believers happen to be living.”

“The man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less sure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable mystery which it tries, forever vainly, to comprehend.”

“The man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less cocksure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable Mystery which it tries, forever vainly, to comprehend.”

“Ours is an industrial civilization, in which no society can prosper unless it possesses an elite of highly trained scientists and a considerable army of engineers and technicians. The possession and wide dissemination of a great deal of correct, specialized knowledge has become a prime condition of national survival. In the United States, during the last twenty or thirty years, this fact seems to have been forgotten. Professional educationists have taken John Dewey's theories of ‘learning through doing’ and of ‘education as life adjustment,’ and have applied them in such a way that, in many American schools, there is now doing without learning, along with courses in adjustment to everything except the basic twentieth-century fact that we live in a world where ignorance of science and its methods is the surest, shortest road to national disaster. During the past half century every other nation has made great efforts to impart more knowledge to more young people. In the United States professional educationists have chosen the opposite course.”

“However hard they try, men cannot create a social organism, they can only create an organization. In the process of trying to create an organism they will merely create a totalitarian despotism.”

“If good music has charms to soothe the savage breast, bad music has no less powerful spells for filling the mildest breast with rage, the happiest with horror and disgust. Oh, those mammy songs, those love longings, those loud hilarities! How was it possible that human emotions intrinsically decent could be so ignobly parodied.”

“And suddenly I had an inkling of what it must feel like to be mad.”

“We may not appreciate the fact; but a fact nevertheless it remains: we are living in a Golden Age, the most gilded Golden Age of human history — not only of past history, but of future history. For, as Sir Charles Darwin and many others before him have pointed out, we are living like drunken sailors, like the irresponsible heirs of a millionaire uncle. At an ever accelerating rate we are now squandering the capital of metallic ores and fossil fuels accumulated in the earth’s crust during hundreds of millions of years. How long can this spending spree go on? Estimates vary. But all are agreed that within a few centuries or at most a few millennia, Man will have run through his capital and will be compelled to live, for the remaining nine thousand nine hundred and seventy or eighty centuries of his career as Homo sapiens, strictly on income. Sir Charles is of the opinion that Man will successfully make the transition from rich ores to poor ores and even sea water, from coal, oil, uranium and thorium to solar energy and alcohol derived from plants. About as much energy as is now available can be derived from the new sources — but with a far greater expense in man hours, a much larger capital investment in machinery. And the same holds true of the raw materials on which industrial civilization depends. By doing a great deal more work than they are doing now, men will contrive to extract the diluted dregs of the planet’s metallic wealth or will fabricate non-metallic substitutes for the elements they have completely used up. In such an event, some human beings will still live fairly well, but not in the style to which we, the squanderers of planetary capital, are accustomed.”

“For myself as, no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom; we objected to the political and economic system because it was unjust. The supporters of these systems claimed that in some way they embodied the meaning (a Christian meaning, they insisted) of the world. There was an admirably simple method of confuting these people and at the same time justifying ourselves in our political and erotic revolt: we could deny that the world had any meaning whatsoever. Similar tactics had been adopted during the eighteenth century and for the same reasons… The men of the new Enlightenment, which occurred in the middle years of the nineteenth century, once again used meaninglessness as a weapon against the reactionaries. The Victorian passion for respectability was, however, so great that, during the period when they were formulated, neither Positivism nor Darwinism was used as a justification for sexual indulgence.”

“I strongly suspect that most of the great knowers of Suchness paid very little attention to art.… (To a person whose transfigured and transfiguring mind can see the All in every this, the first-rateness or tenth-rateness of even a religious painting will be a matter of the most sovereign indifference.) Art, I suppose, is only for beginners, or else for those resolute dead-enders, who have made up their minds to be content with the ersatz of Suchness, with symbols rather than with what they signify, with the elegantly composed recipe in lieu of actual dinner.”

“How shall we define a god? Expressed in psychological terms (which are primary-there is no getting behind them) a god is something that gives us the peculiar kind of feeling which Professor Otto has called "numinous". Numinous feelings are the original god-stuff from which the theory-making mind extracts the individualised gods of the pantheon.”

“It often happens that reforms merely have the effect of transferring the undesirable tendencies of individuals from one channel to another channel. An old outlet for some particular wickedness is closed; but a new outlet is opened. The wickedness is not abolished; it is merely provided with a different set of opportunities for self-expression.”

“It is in the social sphere, in the realm of politics and economics, that the Will to Order becomes really dangerous.”

“The indispensible is not necessarily the desirable.”

“It is because we are predominantly purposeful beings that we are perpetually correcting our immediate sensations. But men are free not to be utilitarianly purposeful. They can sometime be artists, for example. In which case they may like to accept the immediate sensation uncorrected, because it happens to be beautiful.”

“The unitive knowledge of the Divine Ground has, as its necessary condition, self-abnegation and charity. Only by means of self-abnegation and charity can we clear away the evil, folly and ignorance which constitute the thing we call our personality and prevent us from becoming aware of the spark of divinity illuminating the inner man.”

“What the rest of us see only under the influence of mescalin, the artist is congenitally equipped to see all the time. His perception is not limited to what is biologically or socially useful.”