Henry Adams citáty

page 11

„Absolútna sloboda je nedostatok sebaovládania; zodpovednosť je sebaovládanie; preto ideálne slobodný človek je zodpovedný sebe samému.“

„Mladí ľudia majú záľubu v tom, že považujú starších od seba za senilných.“

„Politika v praxi, bez ohľadu na svoje profesie, bola vždy systematickým organizovaním nenávistí.“

„Filozofia: nezrozumiteľné odpovede na neriešiteľné problémy.“

„Chaos často plodí život, keď poriadok plodí zvyk.“

„Nikto nechce, aby spochybňovali jeho rozum alebo dobrú vieru, najmä ak o nej má on sám pochybnosti.“

„Nikto si nemyslí naozaj všetko to, čo povie, a predsa veľmi málo ľudí povie všetko, čo si myslí, pretože slová sú úlisné a myšlienka je slizká.“

„Praktická politika spočíva v ignorovaní faktov.“

„Priateľ, ktorý sa dostal k moci je stratený priateľ.“

„Priatelia sa rodia, nie robia.“

„Spoločnosť je nemorálna a nesmrteľná; môže si dovoliť vykonať akúkoľvek hlúposť a dopustiť sa akejkoľvek neresti; nemožno ju zabiť a zlomky, ktoré prežijú, sa vždy môžu vysmievať mŕtvym.“

“Adams was content to read Darwin, especially his "Origin of Species" and his "Voyage of the Beagle." He was a Darwinist before the letter; a predestined follower of the tide; but he was hardly trained to follow Darwin's evidences.”

“For a first visit to Chartres, choose some pleasant morning when the lights are soft, for one wants to be welcome, and the Cathedral has moods, at times severe. At best, the Beauce is a country none too gay.”

“To feel the art of Mont Saint Michel and Chartres we have got to become pilgrims again.”

“Susceptibility to the highest forces is the highest genius; selection between them is the highest science; their mass is the highest educator. Man always made, and still makes, grotesque blunders in selecting and measuring forces, taken at random from the heap, but he never made a mistake in the value he set on the whole, which he symbolized as unity and worshipped as God.”

“…in the Executive, Grant and Boutwell were varieties of the type — political specimens — pathetic in their helplessness to do anything with power when it came to them. They knew not how to amuse themselves; they could not conceive how other people were amused. Work, whiskey, and cards were life. The atmosphere of political Washington was theirs — or was supposed by the outside world to be in their control — and this was the reason why the outside world judged that Washington was fatal even for a young man of thirty-two, who had passed through the whole variety of temptations, in every capital of Europe, for a dozen years; who never played cards, and who loathed whiskey.”

“Even the discord of war is a detail on which the Abbey refuses to insist. Not till two centuries afterwards did the Mount take on the modern expression of war as a discord in God's providence. Then, in the early years of the fifteenth century, Abbot Pierre le Roy plastered the gate of the Châtelet as you now see it, over the sunny thirteenth-century entrance called Belle Chaise which had treated mere military construction with a sort of quiet contempt. You will know what a Châtelet is when you meet another; it frowns in a spirit quite alien to the twelfth century; it jars on the religion of the place; it forebodes wars of religion; dissolution of society; loss of unity; the end of a world. Nothing is sadder than the catastrophe of gothic art, religion and hope.”

“No one cared enough to criticise, except himself who soon began to suffer from reaching his own limits. He found that he could not be this — or that — or the other; always precisely the things he wanted to be. He had not wit or scope or force. Judges always ranked him beneath a rival, if he had any; and he believed the judges were right. His work seemed to him thin, commonplace, feeble. At times he felt his own weakness so fatally that he could not go on; when he had nothing to say, he could not say it, and he found that he had very little to say at best.”

“From that time, the universe has steadily become more complex and less reducible to a central control. With as much obstinacy as though it were human, it has insisted on expanding its parts; with as much elusiveness as though it were feminine, it has evaded the attempt to impose on it a single will. Modern science, like modern art, tends, in practice, to drop the dogma of organic unity. Some of the mediaeval habit of mind survives, but even that is said to be yielding before the daily evidence of increasing and extending complexity. The fault, then, was not in man, if he no longer looked at science or art as an organic whole or as the expression of unity. Unity turned itself into complexity, multiplicity, variety, and even contradiction.”

“A Church which embraced, with equal sympathy, and within a hundred years, the Virgin, Saint Bernard, William of Champeaux and the School of Saint Victor, Peter the Venerable, Saint Francis of Assisi, Saint Dominic, Saint Thomas Aquinas, and Saint Bonaventure, was more liberal than any modern state can afford to be. Radical contradictions the State may perhaps tolerate, but never embrace or profess. Such elasticity long ago vanished from human thought.”

“Boys never see a conclusion; only on the edge of the grave can man conclude anything; but the first impulse given to the boy is apt to lead or drive him for the rest of his life into conclusion after conclusion that he never dreamed of reaching.”