Popularity should be no scale for the election of politicians. If it would depend on popularity, Donald Duck and The Muppets would take seats in senate. Orson Welles
Friday, March 31, 2017
Thursday, March 30, 2017
leadership is not... Simon Sinek
Leadership is not about the next election,
it's about the next generation.
Simon Sinek
it's about the next generation.
Simon Sinek
- Voting, Elections
Thursday, March 09, 2017
Some Words Of Advice
- Don't Expect miracles
- Failure Puts hairs on your metaphorical chest
- You've got to find your own way through this
- Give yourself time
- Look, No, Really, Look
- Practice, reflect
- Practice, Reflect
- Practice
- Practice
- Practice
- Practice
How To sketch PEOPLE
Matt Pagett
Saturday, March 04, 2017
Alexander Solzhenitsyn
It is not because the truth is too difficult to see that we make mistakes. It may even lie on the surface; but we make mistakes because the easiest and most comfortable course for us is to seek insight where it accords with our emotions — especially selfish ones.
"Peace and Violence" (1973).
A state of war only serves as an excuse for domestic tyranny.
The Gulag Archipelago (1973).
If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?
The Gulag Archipelago (1973).
In our country the lie has become not just a moral category but a pillar of the State.
As quoted in The Observer (29 December 1974).
Untouched by the breath of God, unrestricted by human conscience, both capitalism and socialism are repulsive.
In his interview with Joseph Pearce. "An Interview with Alexander Solzhenitsyn." St. Austin Review 2 no. 2 (February, 2003)
"Peace and Violence" (1973).
A state of war only serves as an excuse for domestic tyranny.
The Gulag Archipelago (1973).
If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?
The Gulag Archipelago (1973).
In our country the lie has become not just a moral category but a pillar of the State.
As quoted in The Observer (29 December 1974).
Untouched by the breath of God, unrestricted by human conscience, both capitalism and socialism are repulsive.
In his interview with Joseph Pearce. "An Interview with Alexander Solzhenitsyn." St. Austin Review 2 no. 2 (February, 2003)
Aleksandr Solzhenitsyn from Wiki Quote
Literature that is not the breath of contemporary society, that dares not transmit the pains and fears of that society, that does not warn in time against threatening moral and social dangers — such literature does not deserve the name of literature; it is only a façade. Such literature loses the confidence of its own people, and its published works are used as wastepaper instead of being read.
Open letter to the Fourth Soviet Writers’ Congress (16 May 1967) “The Struggle Intensifies,” Solzhenitsyn: A Documentary Record, ed. Leopold Labedz (1970).
Open letter to the Fourth Soviet Writers’ Congress (16 May 1967) “The Struggle Intensifies,” Solzhenitsyn: A Documentary Record, ed. Leopold Labedz (1970).
I am of course confident that I will fulfil my tasks as a writer in all circumstances — from my grave even more successfully and more irrefutably than in my lifetime. No one can bar the road to truth, and to advance its cause I am prepared to accept even death. But may it be that repeated lessons will finally teach us not to stop the writer’s pen during his lifetime? At no time has this ennobled our history.
Open letter to the Fourth Soviet Writers’ Congress (16 May 1967); as translated in Solzhenitsyn: A Documentary Record (1970) edited by Leopold Labedz (1970).
Justice is conscience, not a personal conscience but the conscience of the whole of humanity. Those who clearly recognize the voice of their own conscience usually recognize also the voice of justice.
Letter to three students (October 1967) as translated in Solzhenitsyn: A Documentary Record (1970) edited by Leopold Labedz (1970) “The Struggle Intensifies".
не к счастью устремить людей, потому что это тоже идол рынка ― "счастье"! ― а ко взаимному расположению. Счастлив и зверь, грызущий добычу, а взаимно расположены могут быть только люди! И это ― высшее, что доступно людям!
One should never direct people towards happiness, because happiness too is an idol of the market-place. One should direct them towards mutual affection. A beast gnawing at its prey can be happy too, but only human beings can feel affection for each other, and this is the highest achievement they can aspire to.
Shulubin, in Cancer Ward (1968) Pt. 2, Ch. 10.
Letter to three students (October 1967) as translated in Solzhenitsyn: A Documentary Record (1970) edited by Leopold Labedz (1970) “The Struggle Intensifies".
не к счастью устремить людей, потому что это тоже идол рынка ― "счастье"! ― а ко взаимному расположению. Счастлив и зверь, грызущий добычу, а взаимно расположены могут быть только люди! И это ― высшее, что доступно людям!
One should never direct people towards happiness, because happiness too is an idol of the market-place. One should direct them towards mutual affection. A beast gnawing at its prey can be happy too, but only human beings can feel affection for each other, and this is the highest achievement they can aspire to.
Shulubin, in Cancer Ward (1968) Pt. 2, Ch. 10.
Blow the dust off the clock. Your watches are behind the times. Throw open the heavy curtains which are so dear to you — you do not even suspect that the day has already dawned outside.
Letter to the Secretariat of the Soviet Writers’ Union (12 November 1969) as translated in Solzhenitsyn: A Documentary Record (1970) edited by Leopold Labedz (1970) “Expulsion".
It is almost always impossible to evaluate at the time events which you have already experienced, and to understand their meaning with the guidance of their effects. All the more unpredictable and surprising to us will be the course of future events.
Autobiographical sketch (1970), at Nobelprize.org
Letter to the Secretariat of the Soviet Writers’ Union (12 November 1969) as translated in Solzhenitsyn: A Documentary Record (1970) edited by Leopold Labedz (1970) “Expulsion".
It is almost always impossible to evaluate at the time events which you have already experienced, and to understand their meaning with the guidance of their effects. All the more unpredictable and surprising to us will be the course of future events.
Autobiographical sketch (1970), at Nobelprize.org
It is not because the truth is too difficult to see that we make mistakes. It may even lie on the surface; but we make mistakes because the easiest and most comfortable course for us is to seek insight where it accords with our emotions — especially selfish ones.
"Peace and Violence" (1973).
"Peace and Violence" (1973).
If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?
The Gulag Archipelago (1973).
The Gulag Archipelago (1973).
Macbeth’s self-justifications were feeble – and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare’s evildoers stopped short at a dozen corpses. Because they had no ideology.
The Gulag Archipelago (1973).
The Gulag Archipelago (1973).
In our country the lie has become not just a moral category but a pillar of the State.
As quoted in The Observer (29 December 1974).
As quoted in The Observer (29 December 1974).
Untouched by the breath of God, unrestricted by human conscience, both capitalism and socialism are repulsive.
In his interview with Joseph Pearce. "An Interview with Alexander Solzhenitsyn." St. Austin Review 2 no. 2 (February, 2003).
In his interview with Joseph Pearce. "An Interview with Alexander Solzhenitsyn." St. Austin Review 2 no. 2 (February, 2003).
For us in Russia, communism is a dead dog, while, for many people in the West, it is still a living lion.
BBC Radio broadcast, Russian service, as quoted in The Listener (15 February 1979).
BBC Radio broadcast, Russian service, as quoted in The Listener (15 February 1979).
At no time has the world been without war. Not in seven or ten or twenty thousand years. Neither the wisest of leaders, nor the noblest of kings, nor yet the Church — none of them has been able to stop it. And don't succumb to the facile belief that wars will be stopped by hotheaded socialists. Or that rational and just wars can be sorted out from the rest. There will always be thousands of thousands to whom even such a war will be senseless and unjustified. Quite simply, no state can live without war, that is one of the state's essential functions. … War is the price we pay for living in a state. Before you can abolish war you will have to abolish all states. But that is unthinkable until the propensity to violence and evil is rooted out of human beings. The state was created to protect us from evil. In ordinary life thousands of bad impulses, from a thousand foci of evil, move chaotically, randomly, against the vulnerable. The state is called upon to check these impulses — but it generates others of its own, still more powerful, and this time one-directional. At times it throws them all in a single direction — and that is war.
"Father Severyan", in November 1916: The Red Wheel: Knot II (1984; translation 1999).
"Father Severyan", in November 1916: The Red Wheel: Knot II (1984; translation 1999).
The clock of communism has stopped striking. But its concrete building has not yet come crashing down. For that reason, instead of freeing ourselves, we must try to save ourselves from being crushed by its rubble.
"How We Must Rebuild Russia" in Komsomolskaya Pravda (18 September 1990).
There is a word very commonly used these days: "anti-communism." It's a very stupid word, badly put together. It makes it appear as though communism were something original, something basic, something fundamental. Therefore, it is taken as the point of departure, and anti-communism is defined in relation to communism. Here is why I say that this word was poorly selected, that it was put together by people who do not understand etymology: the primary, the eternal concept is humanity. And communism is anti-humanity. Whoever says "anti-communism" is saying, in effect, anti-anti-humanity. A poor construction. So we should say: that which is against communism is for humanity. Not to accept, to reject this inhuman Communist ideology is simply to be a human being. It isn't being a member of a party.
Speech in Washington D.C., June 30, 1975; Solzhenitsyn: The Voice of Freedom, p. 30.
One Day in the Life of Ivan Denisovich (1962)[edit]
Here, lads, we live by the law of the taiga. But even here people manage to live.
Here, lads, we live by the law of the taiga. But even here people manage to live. D’you know who are the ones the camps finish off? Those who lick other men’s left-overs, those who set store by the doctors, and those who peach on their mates.
Kuziomin, in the Ralph Parker translation (1963).
The belly is an ungrateful wretch, it never remembers past favors, it always wants more tomorrow.
Can a man who's warm understand one who's freezing?
Beat a dog once and you only have to show him the whip.
A genius doesn't adjust his treatment of a theme to a tyrant's taste
A man should build a house with his own hands before he calls himself an engineer.
A man with two trades to his credit can easily learn another ten.
The First Circle (1968)[edit]
...Вы сильны лишь постольку, поскольку отбираете у людей не всё. Но человек, у которого вы отобрали всё, — уже неподвластен вам, он снова свободен.
You only have power over people so long as you don’t take everything away from them. But when you’ve robbed a man of everything he’s no longer in your power — he’s free again.
Bobynin, in Ch. 17.
For a country to have a great writer … is like having another government. That’s why no régime has ever loved great writers, only minor ones.
Innokenty, in Ch. 57.
Variant translation: For a country to have a great writer is like having a second government. That is why no regime has ever loved great writers, only minor ones.
Nobel lecture (1970)[edit]
Lecture prepared for the Swedish Academy, not actually delivered as an address
We, holding Art in our hands, confidently consider ourselves to be its masters; boldly we direct it, we renew, reform and manifest it; we sell it for money, use it to please those in power; turn to it at one moment for amusement — right down to popular songs and night-clubs, and at another — grabbing the nearest weapon, cork or cudgel — for the passing needs of politics and for narrow-minded social ends. But art is not defiled by our efforts, neither does it thereby depart from its true nature, but on each occasion and in each application it gives to us a part of its secret inner light.
One artist sees himself as the creator of an independent spiritual world; he hoists onto his shoulders the task of creating this world, of peopling it and of bearing the all-embracing responsibility for it; but he crumples beneath it, for a mortal genius is not capable of bearing such a burden. Just as man in general, having declared himself the centre of existence, has not succeeded in creating a balanced spiritual system. And if misfortune overtakes him, he casts the blame upon the age-long disharmony of the world, upon the complexity of today's ruptured soul, or upon the stupidity of the public.
Another artist, recognizing a higher power above, gladly works as a humble apprentice beneath God's heaven; then, however, his responsbility for everything that is written or drawn, for the souls which perceive his work, is more exacting than ever. But, in return, it is not he who has created this world, not he who directs it, there is no doubt as to its foundations; the artist has merely to be more keenly aware than others of the harmony of the world, of the beauty and ugliness of the human contribution to it, and to communicate this acutely to his fellow-men. And in misfortune, and even at the depths of existence — in destitution, in prison, in sickness — his sense of stable harmony never deserts him.
But all the irrationality of art, its dazzling turns, its unpredictable discoveries, its shattering influence on human beings — they are too full of magic to be exhausted by this artist's vision of the world, by his artistic conception or by the work of his unworthy fingers.
Archeologists have not discovered stages of human existence so early that they were without art. Right back in the early morning twilights of mankind we received it from Hands which we were too slow to discern. And we were too slow to ask: FOR WHAT PURPOSE have we been given this gift? What are we to do with it?
And they were mistaken, and will always be mistaken, who prophesy that art will disintegrate, that it will outlive its forms and die. It is we who shall die — art will remain. And shall we comprehend, even on the day of our destruction, all its facets and all its possibilities?
Not everything assumes a name. Some things lead beyond words. Art inflames even a frozen, darkened soul to a high spiritual experience. Through art we are sometimes visited — dimly, briefly — by revelations such as cannot be produced by rational thinking.
Like that little looking-glass from the fairy-tales: look into it and you will see — not yourself — but for one second, the Inaccessible, whither no man can ride, no man fly. And only the soul gives a groan...
A work of art bears within itself its own verification: conceptions which are devised or stretched do not stand being portrayed in images, they all come crashing down, appear sickly and pale, convince no one. But those works of art which have scooped up the truth and presented it to us as a living force — they take hold of us, compel us, and nobody ever, not even in ages to come, will appear to refute them.
From time immemorial man has been made in such a way that his vision of the world, so long as it has not been instilled under hypnosis, his motivations and scale of values, his actions and intentions are determined by his personal and group experience of life.
Mankind has become one, but not steadfastly one as communities or even nations used to be; not united through years of mutual experience, neither through possession of a single eye, affectionately called crooked, nor yet through a common native language, but, surpassing all barriers, through international broadcasting and print. An avalanche of events descends upon us — in one minute half the world hears of their splash. But the yardstick by which to measure those events and to evaluate them in accordance with the laws of unfamiliar parts of the world — this is not and cannot be conveyed via soundwaves and in newspaper columns. For these yardsticks were matured and assimilated over too many years of too specific conditions in individual countries and societies; they cannot be exchanged in mid-air. In the various parts of the world men apply their own hard-earned values to events, and they judge stubbornly, confidently, only according to their own scales of values and never according to any others.
The divergent scales of values scream in discordance, they dazzle and daze us, and in order that it might not be painful we steer clear of all other values, as though from insanity, as though from illusion, and we confidently judge the whole world according to our own home values. Which is why we take for the greater, more painful and less bearable disaster not that which is in fact greater, more painful and less bearable, but that which lies closest to us. Everything which is further away, which does not threaten this very day to invade our threshold — with all its groans, its stifled cries, its destroyed lives, even if it involves millions of victims — this we consider on the whole to be perfectly bearable and of tolerable proportions.
Who will co-ordinate these value scales, and how? Who will create for mankind one system of interpretation, valid for good and evil deeds, for the unbearable and the bearable, as they are differentiated today? Who will make clear to mankind what is really heavy and intolerable and what only grazes the skin locally? Who will direct the anger to that which is most terrible and not to that which is nearer? Who might succeed in transferring such an understanding beyond the limits of his own human experience? Who might succeed in impressing upon a bigoted, stubborn human creature the distant joy and grief of others, an understanding of dimensions and deceptions which he himself has never experienced? Propaganda, constraint, scientific proof — all are useless. But fortunately there does exist such a means in our world! That means is art. That means is literature.
They can perform a miracle: they can overcome man's detrimental peculiarity of learning only from personal experience so that the experience of other people passes him by in vain. From man to man, as he completes his brief spell on Earth, art transfers the whole weight of an unfamiliar, lifelong experience with all its burdens, its colours, its sap of life; it recreates in the flesh an unknown experience and allows us to possess it as our own.
And even more, much more than that; both countries and whole continents repeat each other's mistakes with time lapses which can amount to centuries. Then, one would think, it would all be so obvious! But no; that which some nations have already experienced, considered and rejected, is suddenly discovered by others to be the latest word. And here again, the only substitute for an experience we ourselves have never lived through is art, literature. They possess a wonderful ability: beyond distinctions of language, custom, social structure, they can convey the life experience of one whole nation to another. To an inexperienced nation they can convey a harsh national trial lasting many decades, at best sparing an entire nation from a superfluous, or mistaken, or even disastrous course, thereby curtailing the meanderings of human history.
In recent times it has been fashionable to talk of the levelling of nations, of the disappearance of different races in the melting-pot of contemporary civilization. I do not agree with this opinion, but its discussion remains another question. Here it is merely fitting to say that the disappearance of nations would have impoverished us no less than if all men had become alike, with one personality and one face. Nations are the wealth of mankind, its collective personalities; the very least of them wears its own special colours and bears within itself a special facet of divine intention.
Woe to that nation whose literature is disturbed by the intervention of power. Because that is not just a violation against "freedom of print", it is the closing down of the heart of the nation, a slashing to pieces of its memory. The nation ceases to be mindful of itself, it is deprived of its spiritual unity, and despite a supposedly common language, compatriots suddenly cease to understand one another
Woe to that nation whose literature is cut short by the intrusion of force. This is not merely interference with freedom of the press but the sealing up of a nation’s heart, the excision of its memory.
Variant translation, as quoted in TIME (25 February 1974).
Let us not violate the RIGHT of the artist to express exclusively his own experiences and introspections, disregarding everything that happens in the world beyond. Let us not DEMAND of the artist, but — reproach, beg, urge and entice him — that we may be allowed to do. After all, only in part does he himself develop his talent; the greater part of it is blown into him at birth as a finished product, and the gift of talent imposes responsibility on his free will. Let us assume that the artist does not OWE anybody anything: nevertheless, it is painful to see how, by retiring into his self-made worlds or the spaces of his subjective whims, he CAN surrender the real world into the hands of men who are mercenary, if not worthless, if not insane.
Our Twentieth Century has proved to be more cruel than preceding centuries, and the first fifty years have not erased all its horrors. Our world is rent asunder by those same old cave-age emotions of greed, envy, lack of control, mutual hostility which have picked up in passing respectable pseudonyms like class struggle, racial conflict, struggle of the masses, trade-union disputes. The primeval refusal to accept a compromise has been turned into a theoretical principle and is considered the virtue of orthodoxy. It demands millions of sacrifices in ceaseless civil wars, it drums into our souls that there is no such thing as unchanging, universal concepts of goodness and justice, that they are all fluctuating and inconstant. Therefore the rule — always do what's most profitable to your party. Any professional group no sooner sees a convenient opportunity to BREAK OFF A PIECE, even if it be unearned, even if it be superfluous, than it breaks it off there and then and no matter if the whole of society comes tumbling down.
Violence, less and less embarrassed by the limits imposed by centuries of lawfulness, is brazenly and victoriously striding across the whole world, unconcerned that its infertility has been demonstrated and proved many times in history. What is more, it is not simply crude power that triumphs abroad, but its exultant justification. The world is being inundated by the brazen conviction that power can do anything, justice nothing.
What then is the place and role of the writer in this cruel, dynamic, split world on the brink of its ten destructions? After all we have nothing to do with letting off rockets, we do not even push the lowliest of hand-carts, we are quite scorned by those who respect only material power. Is it not natural for us too to step back, to lose faith in the steadfastness of goodness, in the indivisibility of truth, and to just impart to the world our bitter, detached observations: how mankind has become hopelessly corrupt, how men have degenerated, and how difficult it is for the few beautiful and refined souls to live amongst them?
But we have not even recourse to this flight. Anyone who has once taken up the WORD can never again evade it; a writer is not the detached judge of his compatriots and contemporaries, he is an accomplice to all the evil committed in his native land or by his countrymen.
I have understood and felt that world literature is no longer an abstract anthology, nor a generalization invented by literary historians; it is rather a certain common body and a common spirit, a living heartfelt unity reflecting the growing unity of mankind. State frontiers still turn crimson, heated by electric wire and bursts of machine fire; and various ministries of internal affairs still think that literature too is an "internal affair" falling under their jurisdiction; newspaper headlines still display: "No right to interfere in our internal affairs!" Whereas there are no INTERNAL AFFAIRS left on our crowded Earth! And mankind's sole salvation lies in everyone making everything his business; in the people of the East being vitally concerned with what is thought in the West, the people of the West vitally concerned with what goes on in the East. And literature, as one of the most sensitive, responsive instruments possessed by the human creature, has been one of the first to adopt, to assimilate, to catch hold of this feeling of a growing unity of mankind. And so I turn with confidence to the world literature of today — to hundreds of friends whom I have never met in the flesh and whom I may never see.
Friends! Let us try to help if we are worth anything at all! Who from time immemorial has constituted the uniting, not the dividing, strength in your countries, lacerated by discordant parties, movements, castes and groups? There in its essence is the position of writers: expressers of their native language — the chief binding force of the nation, of the very earth its people occupy, and at best of its national spirit.
Variant translation: On our crowded planet there are no longer any internal affairs! ...
I believe that world literature has it in its power to help mankind, in these its troubled hours, to see itself as it really is, notwithstanding the indoctrinations of prejudiced people and parties. World literature has it in its power to convey condensed experience from one land to another so that we might cease to be split and dazzled, that the different scales of values might be made to agree, and one nation learn correctly and concisely the true history of another with such strength of recognition and painful awareness as it had itself experienced the same, and thus might it be spared from repeating the same cruel mistakes.
We shall be told: what can literature possibly do against the ruthless onslaught of open violence? But let us not forget that violence does not live alone and is not capable of living alone: it is necessarily interwoven with falsehood. Between them lies the most intimate, the deepest of natural bonds. Violence finds its only refuge in falsehood, falsehood its only support in violence. Any man who has once acclaimed violence as his METHOD must inexorably choose falsehood as his PRINCIPLE. At its birth violence acts openly and even with pride. But no sooner does it become strong, firmly established, than it senses the rarefaction of the air around it and it cannot continue to exist without descending into a fog of lies, clothing them in sweet talk. It does not always, not necessarily, openly throttle the throat, more often it demands from its subjects only an oath of allegiance to falsehood, only complicity in falsehood.
Variant translation: Violence can only be concealed by a lie, and the lie can only be maintained by violence. Any man who has once proclaimed violence as his method is inevitably forced to take the lie as his principle.
As quoted in Solzhenitsyn: A Documentary Record (1974) edited by Leopold Labedz
And the simple step of a simple courageous man is not to partake in falsehood, not to support false actions! Let THAT enter the world, let it even reign in the world - but not with my help. But writers and artists can achieve more: they can CONQUER FALSEHOOD! In the struggle with falsehood art always did win and it always does win! Openly, irrefutably for everyone! Falsehood can hold out against much in this world, but not against art.
And no sooner will falsehood be dispersed than the nakedness of violence will be revealed in all its ugliness — and violence, decrepit, will fall.
Proverbs about truth are well-loved in Russian. They give steady and sometimes striking expression to the not inconsiderable harsh national experience: ONE WORD OF TRUTH SHALL OUTWEIGH THE WHOLE WORLD.
And it is here, on an imaginary fantasy, a breach of the principle of the conservation of mass and energy, that I base both my own activity and my appeal to the writers of the whole world.
The Oak and the Calf (1975)[edit]
The Oak and the Calf (1975; translation 1980)
I was in a state of witless shock, as though flames had suddenly enwrapped and paralyzed me so that for a moment I had no mind, no memory.
I can say without affectation that I belong to the Russian convict world no less … than I do to Russian literature. I got my education there, and it will last forever.
Ivanov came to quite the same conclusion, though life supplied him with quite different material to think about. He puts it like this: many lives have a mystical sense, but not everyone reads it right; more often than not it is given to us in cryptic form, and when we fail to decipher it we despair because our lives seem meaningless… the secret of a great life is often a man’s success in deciphering the mysterious symbols vouchsafed to him, understanding them, and so learning to walk in the true path.
Call no day happy 'til it is done; call no man happy til he is dead.
Solzhenitsyn here seems to be paraphrasing Sophocles who expresses similar ideas in Oedipus Rex. This is also a direct reference to Plutarch's line, "call no man fortunate until he is dead," from his "Parallel Lives".
Harvard University address (1978)[edit]
Commencement address at Harvard University (7 June 1978)
Harvard's motto is "Veritas." Many of you have already found out and others will find out in the course of their lives that truth eludes us if we do not concentrate with total attention on its pursuit. And even while it eludes us, the illusion still lingers of knowing it and leads to many misunderstandings. Also, truth is seldom pleasant; it is almost invariably bitter. There is some bitterness in my speech today, too. But I want to stress that it comes not from an adversary but from a friend.
Socialism of any type leads to a total destruction of the human spirit and to a leveling of mankind into death.
I have spent all my life under a Communist regime, and I will tell you that a society without any objective legal scale is a terrible one indeed. But a society with no other scale but the legal one is not quite worthy of man either.
Hastiness and superficiality are the psychic diseases of the twentieth century, and more than anywhere else this disease is reflected in the press.
A decline in courage may be the most striking feature that an outside observer notices in the West today. The Western world has lost its civic courage, both as a whole and separately, in each country, in each government, in each political party, and, of course, in the United Nations. Such a decline in courage is particularly noticeable among the ruling and intellectual elites, causing an impression of a loss of courage by the entire society. There are many courageous individuals, but they have no determining influence on public life.
Political and intellectual functionaries exhibit this depression, passivity, and perplexity in their actions and in their statements, and even more so in their self-serving rationales as to how realistic, reasonable, and intellectually and even morally justified it is to base state policies on weakness and cowardice. And the decline in courage, at times attaining what could be termed a lack of manhood, is ironically emphasized by occasional outbursts and inflexibility on the part of those same functionaries when dealing with weak governments and with countries that lack support, or with doomed currents which clearly cannot offer resistance. But they get tongue-tied and paralyzed when they deal with powerful governments and threatening forces, with aggressors and international terrorists.
Should one point out that from ancient times decline in courage has been considered the beginning of the end?
Variant translation: A loss of courage may be the most striking feature which an outside observer notices in the West in our days...
However, the most cruel mistake occurred with the failure to understand the Vietnam war. Some people sincerely wanted all wars to stop just as soon as possible; others believed that there should be room for national, or communist, self-determination in Vietnam, or in Cambodia, as we see today with particular clarity. But members of the U.S. anti-war movement wound up being involved in the betrayal of Far Eastern nations, in a genocide and in the suffering today imposed on 30 million people there. Do those convinced pacifists hear the moans coming from there? Do they understand their responsibility today? Or do they prefer not to hear?
Without any censorship, in the West fashionable trends of thought and ideas are carefully separated from those which are not fashionable; nothing is forbidden, but what is not fashionable will hardly ever find its way into periodicals or books or be heard in colleges. Legally your researchers are free, but they are conditioned by the fashion of the day. There is no open violence such as in the East; however, a selection dictated by fashion and the need to match mass standards frequently prevent independent-minded people from giving their contribution to public life. There is a dangerous tendency to form a herd, shutting off successful development.
Should someone ask me whether I would indicate the West such as it is today as a model to my country, frankly I would have to answer negatively. No, I could not recommend your society in its present state as an ideal for the transformation of ours.
But the fight for our planet, physical and spiritual, a fight of cosmic proportions, is not a vague matter of the future; it has already started. The forces of Evil have begun their decisive offensive, you can feel their pressure, and yet your screens and publications ae full of prescribed smiles and raised glasses. What is the joy about?
On the way from the Renaissance to our days we have enriched our experience, but we have lost the concept of a Supreme Complete Entity which used to restrain our passions and our irresponsibility. We have placed too much hope in political and social reforms, only to find out that we were being deprived of our most precious possession: our spiritual life. In the East, it is destroyed by the dealings and machinations of the ruling party. In the West, commercial interests tend to suffocate it. This is the real crisis. The split in the world is less terrible than the similarity of the disease plaguing its main sections.
If humanism were right in declaring that man is born to be happy, he would not be born to die. Since his body is doomed to die, his task on earth evidently must be of a more spiritual nature. It cannot be unrestrained enjoyment of everyday life. It cannot be the search for the best ways to obtain material goods and then cheerfully get the most out of them. It has to be the fulfillment of a permanent, earnest duty so that one's life journey may become an experience of moral growth, so that one may leave life a better human being than one started it. It is imperative to review the table of widespread human values. Its present incorrectness is astounding. It is not possible that assessment of the President's performance be reduced to the question of how much money one makes or of unlimited availability of gasoline. Only voluntary, inspired self-restraint can raise man above the world stream of materialism.
Even if we are spared destruction by war, our lives will have to change if we want to save life from self-destruction. We cannot avoid revising the fundamental definitions of human life and human society. Is it true that man is above everything? Is there no Superior Spirit above him? Is it right that man's life and society's activities have to be determined by material expansion in the first place? Is it permissible to promote such expansion to the detriment of our spiritual integrity?
If the world has not come to its end, it has approached a major turn in history, equal in importance to the turn from the Middle Ages to the Renaissance. It will exact from us a spiritual upsurge, we shall have to rise to a new height of vision, to a new level of life where our physical nature will not be cursed as in the Middle Ages, but, even more importantly, our spiritual being will not be trampled upon as in the Modern era.
This ascension will be similar to climbing onto the next anthropologic stage. No one on earth has any other way left but — upward.
The disappearance of nations would impoverish us no less than if all peoples were made alike, with one character, one face. Nations are the wealth of mankind, they are its generalized personalities: the smallest of them has its own particular colors, and embodies a particular facet of God's design.
Interview with Joseph Pearce, Sr. (2003)[edit]
Interview published in St. Austin Review 2 no. 2 (February 2003)
We are exiting from communism in a most unfortunate and awkward way. It would have been difficult to design a path out of communism worse than the one that has been followed. Our government declared that it is conducting some kind of great reforms. In reality, no real reforms were begun and no one at any point has declared a coherent programme. The name of "reform" simply covers what is latently a process of the theft of the national heritage.
In different places over the years I have had to prove that socialism, which to many western thinkers is a sort of kingdom of justice, was in fact full of coercion, of bureaucratic greed and corruption and avarice, and consistent within itself that socialism cannot be implemented without the aid of coercion. Communist propaganda would sometimes include statements such as "we include almost all the commandments of the Gospel in our ideology". The difference is that the Gospel asks all this to be achieved through love, through self-limitation, but socialism only uses coercion. This is one point.
Untouched by the breath of God, unrestricted by human conscience, both capitalism and socialism are repulsive.
Of course, one cannot declare that only my faith is correct and all other faiths are not. Of course God is endlessly multi-dimensional so every religion that exists on earth represents some face, some side of God. One must not have any negative attitude to any religion but nonetheless the depth of understanding God and the depth of applying God's commandments is different in different religions. In this sense we have to admit that Protestantism has brought everything down only to faith.
Calvinism says that nothing depends on man, that faith is already predetermined. Also in its sharp protest against Catholicism, Protestantism rushed to discard together with ritual all the mysterious, the mythical and mystical aspects of the Faith. In that sense it has impoverished religion.
The thing is that religion itself cannot but be dynamic which is why "return" is an incorrect term. A return to the forms of religion which perhaps existed a couple of centuries ago is absolutely impossible. On the contrary, in order to combat modern materialistic mores, as religion must, to fight nihilism and egotism, religion must also develop, must be flexible in its forms, and it must have a correlation with the cultural forms of the epoch. Religion always remains higher than everyday life. In order to make the elevation towards religion easier for people, religion must be able to alter its forms in relation to the consciousness of modern man.
Quotes about Aleksandr Solzhenitsyn[edit]
Sorted alphabetically by author or source
The extraordinary political and intellectual feat of Solzhenitsyn was to emerge from the hell of concentration camp to tell the story... in books whose moral and documentary force has no parallel in modern history.
Mario Vargas Llosa, (Nobel Prize of Literature 2010), in the review of Archipiélago Gulag I: Ensayo de investigación literaria (1918-1956) (2005), Tusquets Editores.
Solzhenitsyn is a man of exemplary nobility and extreme bravery. A powerful novelist and an indispensable historian, he is an artist and moralist who has taken unto himself the suffering of his countrymen and has magnificently indicted a monstrous system in the name of the Soviet people and of Russian history.
Arthur M. Schlesinger, Jr., The Cycles of American History (1999), p. 112.
Aleksandr Solzhenitsyn is a literary genius whose talent matches that of Dostoevsky, Turgueniev, Tolstoi, Gorki.
Harrison Salisbury, The New York Times, (1991).
He is a bad novelist and a fool. The combination usually makes for great popularity in the US.
Gore Vidal, Views from a Window: Conversations with Gore Vidal, ed. R.J. Staton (1980).
There is a word very commonly used these days: "anti-communism." It's a very stupid word, badly put together. It makes it appear as though communism were something original, something basic, something fundamental. Therefore, it is taken as the point of departure, and anti-communism is defined in relation to communism. Here is why I say that this word was poorly selected, that it was put together by people who do not understand etymology: the primary, the eternal concept is humanity. And communism is anti-humanity. Whoever says "anti-communism" is saying, in effect, anti-anti-humanity. A poor construction. So we should say: that which is against communism is for humanity. Not to accept, to reject this inhuman Communist ideology is simply to be a human being. It isn't being a member of a party.
Speech in Washington D.C., June 30, 1975; Solzhenitsyn: The Voice of Freedom, p. 30.
One Day in the Life of Ivan Denisovich (1962)[edit]
Here, lads, we live by the law of the taiga. But even here people manage to live.
Here, lads, we live by the law of the taiga. But even here people manage to live. D’you know who are the ones the camps finish off? Those who lick other men’s left-overs, those who set store by the doctors, and those who peach on their mates.
Kuziomin, in the Ralph Parker translation (1963).
The belly is an ungrateful wretch, it never remembers past favors, it always wants more tomorrow.
Can a man who's warm understand one who's freezing?
Beat a dog once and you only have to show him the whip.
A genius doesn't adjust his treatment of a theme to a tyrant's taste
A man should build a house with his own hands before he calls himself an engineer.
A man with two trades to his credit can easily learn another ten.
The First Circle (1968)[edit]
...Вы сильны лишь постольку, поскольку отбираете у людей не всё. Но человек, у которого вы отобрали всё, — уже неподвластен вам, он снова свободен.
You only have power over people so long as you don’t take everything away from them. But when you’ve robbed a man of everything he’s no longer in your power — he’s free again.
Bobynin, in Ch. 17.
For a country to have a great writer … is like having another government. That’s why no régime has ever loved great writers, only minor ones.
Innokenty, in Ch. 57.
Variant translation: For a country to have a great writer is like having a second government. That is why no regime has ever loved great writers, only minor ones.
Nobel lecture (1970)[edit]
Lecture prepared for the Swedish Academy, not actually delivered as an address
We, holding Art in our hands, confidently consider ourselves to be its masters; boldly we direct it, we renew, reform and manifest it; we sell it for money, use it to please those in power; turn to it at one moment for amusement — right down to popular songs and night-clubs, and at another — grabbing the nearest weapon, cork or cudgel — for the passing needs of politics and for narrow-minded social ends. But art is not defiled by our efforts, neither does it thereby depart from its true nature, but on each occasion and in each application it gives to us a part of its secret inner light.
One artist sees himself as the creator of an independent spiritual world; he hoists onto his shoulders the task of creating this world, of peopling it and of bearing the all-embracing responsibility for it; but he crumples beneath it, for a mortal genius is not capable of bearing such a burden. Just as man in general, having declared himself the centre of existence, has not succeeded in creating a balanced spiritual system. And if misfortune overtakes him, he casts the blame upon the age-long disharmony of the world, upon the complexity of today's ruptured soul, or upon the stupidity of the public.
Another artist, recognizing a higher power above, gladly works as a humble apprentice beneath God's heaven; then, however, his responsbility for everything that is written or drawn, for the souls which perceive his work, is more exacting than ever. But, in return, it is not he who has created this world, not he who directs it, there is no doubt as to its foundations; the artist has merely to be more keenly aware than others of the harmony of the world, of the beauty and ugliness of the human contribution to it, and to communicate this acutely to his fellow-men. And in misfortune, and even at the depths of existence — in destitution, in prison, in sickness — his sense of stable harmony never deserts him.
But all the irrationality of art, its dazzling turns, its unpredictable discoveries, its shattering influence on human beings — they are too full of magic to be exhausted by this artist's vision of the world, by his artistic conception or by the work of his unworthy fingers.
Archeologists have not discovered stages of human existence so early that they were without art. Right back in the early morning twilights of mankind we received it from Hands which we were too slow to discern. And we were too slow to ask: FOR WHAT PURPOSE have we been given this gift? What are we to do with it?
And they were mistaken, and will always be mistaken, who prophesy that art will disintegrate, that it will outlive its forms and die. It is we who shall die — art will remain. And shall we comprehend, even on the day of our destruction, all its facets and all its possibilities?
Not everything assumes a name. Some things lead beyond words. Art inflames even a frozen, darkened soul to a high spiritual experience. Through art we are sometimes visited — dimly, briefly — by revelations such as cannot be produced by rational thinking.
Like that little looking-glass from the fairy-tales: look into it and you will see — not yourself — but for one second, the Inaccessible, whither no man can ride, no man fly. And only the soul gives a groan...
A work of art bears within itself its own verification: conceptions which are devised or stretched do not stand being portrayed in images, they all come crashing down, appear sickly and pale, convince no one. But those works of art which have scooped up the truth and presented it to us as a living force — they take hold of us, compel us, and nobody ever, not even in ages to come, will appear to refute them.
From time immemorial man has been made in such a way that his vision of the world, so long as it has not been instilled under hypnosis, his motivations and scale of values, his actions and intentions are determined by his personal and group experience of life.
Mankind has become one, but not steadfastly one as communities or even nations used to be; not united through years of mutual experience, neither through possession of a single eye, affectionately called crooked, nor yet through a common native language, but, surpassing all barriers, through international broadcasting and print. An avalanche of events descends upon us — in one minute half the world hears of their splash. But the yardstick by which to measure those events and to evaluate them in accordance with the laws of unfamiliar parts of the world — this is not and cannot be conveyed via soundwaves and in newspaper columns. For these yardsticks were matured and assimilated over too many years of too specific conditions in individual countries and societies; they cannot be exchanged in mid-air. In the various parts of the world men apply their own hard-earned values to events, and they judge stubbornly, confidently, only according to their own scales of values and never according to any others.
The divergent scales of values scream in discordance, they dazzle and daze us, and in order that it might not be painful we steer clear of all other values, as though from insanity, as though from illusion, and we confidently judge the whole world according to our own home values. Which is why we take for the greater, more painful and less bearable disaster not that which is in fact greater, more painful and less bearable, but that which lies closest to us. Everything which is further away, which does not threaten this very day to invade our threshold — with all its groans, its stifled cries, its destroyed lives, even if it involves millions of victims — this we consider on the whole to be perfectly bearable and of tolerable proportions.
Who will co-ordinate these value scales, and how? Who will create for mankind one system of interpretation, valid for good and evil deeds, for the unbearable and the bearable, as they are differentiated today? Who will make clear to mankind what is really heavy and intolerable and what only grazes the skin locally? Who will direct the anger to that which is most terrible and not to that which is nearer? Who might succeed in transferring such an understanding beyond the limits of his own human experience? Who might succeed in impressing upon a bigoted, stubborn human creature the distant joy and grief of others, an understanding of dimensions and deceptions which he himself has never experienced? Propaganda, constraint, scientific proof — all are useless. But fortunately there does exist such a means in our world! That means is art. That means is literature.
They can perform a miracle: they can overcome man's detrimental peculiarity of learning only from personal experience so that the experience of other people passes him by in vain. From man to man, as he completes his brief spell on Earth, art transfers the whole weight of an unfamiliar, lifelong experience with all its burdens, its colours, its sap of life; it recreates in the flesh an unknown experience and allows us to possess it as our own.
And even more, much more than that; both countries and whole continents repeat each other's mistakes with time lapses which can amount to centuries. Then, one would think, it would all be so obvious! But no; that which some nations have already experienced, considered and rejected, is suddenly discovered by others to be the latest word. And here again, the only substitute for an experience we ourselves have never lived through is art, literature. They possess a wonderful ability: beyond distinctions of language, custom, social structure, they can convey the life experience of one whole nation to another. To an inexperienced nation they can convey a harsh national trial lasting many decades, at best sparing an entire nation from a superfluous, or mistaken, or even disastrous course, thereby curtailing the meanderings of human history.
In recent times it has been fashionable to talk of the levelling of nations, of the disappearance of different races in the melting-pot of contemporary civilization. I do not agree with this opinion, but its discussion remains another question. Here it is merely fitting to say that the disappearance of nations would have impoverished us no less than if all men had become alike, with one personality and one face. Nations are the wealth of mankind, its collective personalities; the very least of them wears its own special colours and bears within itself a special facet of divine intention.
Woe to that nation whose literature is disturbed by the intervention of power. Because that is not just a violation against "freedom of print", it is the closing down of the heart of the nation, a slashing to pieces of its memory. The nation ceases to be mindful of itself, it is deprived of its spiritual unity, and despite a supposedly common language, compatriots suddenly cease to understand one another
Woe to that nation whose literature is cut short by the intrusion of force. This is not merely interference with freedom of the press but the sealing up of a nation’s heart, the excision of its memory.
Variant translation, as quoted in TIME (25 February 1974).
Let us not violate the RIGHT of the artist to express exclusively his own experiences and introspections, disregarding everything that happens in the world beyond. Let us not DEMAND of the artist, but — reproach, beg, urge and entice him — that we may be allowed to do. After all, only in part does he himself develop his talent; the greater part of it is blown into him at birth as a finished product, and the gift of talent imposes responsibility on his free will. Let us assume that the artist does not OWE anybody anything: nevertheless, it is painful to see how, by retiring into his self-made worlds or the spaces of his subjective whims, he CAN surrender the real world into the hands of men who are mercenary, if not worthless, if not insane.
Our Twentieth Century has proved to be more cruel than preceding centuries, and the first fifty years have not erased all its horrors. Our world is rent asunder by those same old cave-age emotions of greed, envy, lack of control, mutual hostility which have picked up in passing respectable pseudonyms like class struggle, racial conflict, struggle of the masses, trade-union disputes. The primeval refusal to accept a compromise has been turned into a theoretical principle and is considered the virtue of orthodoxy. It demands millions of sacrifices in ceaseless civil wars, it drums into our souls that there is no such thing as unchanging, universal concepts of goodness and justice, that they are all fluctuating and inconstant. Therefore the rule — always do what's most profitable to your party. Any professional group no sooner sees a convenient opportunity to BREAK OFF A PIECE, even if it be unearned, even if it be superfluous, than it breaks it off there and then and no matter if the whole of society comes tumbling down.
Violence, less and less embarrassed by the limits imposed by centuries of lawfulness, is brazenly and victoriously striding across the whole world, unconcerned that its infertility has been demonstrated and proved many times in history. What is more, it is not simply crude power that triumphs abroad, but its exultant justification. The world is being inundated by the brazen conviction that power can do anything, justice nothing.
What then is the place and role of the writer in this cruel, dynamic, split world on the brink of its ten destructions? After all we have nothing to do with letting off rockets, we do not even push the lowliest of hand-carts, we are quite scorned by those who respect only material power. Is it not natural for us too to step back, to lose faith in the steadfastness of goodness, in the indivisibility of truth, and to just impart to the world our bitter, detached observations: how mankind has become hopelessly corrupt, how men have degenerated, and how difficult it is for the few beautiful and refined souls to live amongst them?
But we have not even recourse to this flight. Anyone who has once taken up the WORD can never again evade it; a writer is not the detached judge of his compatriots and contemporaries, he is an accomplice to all the evil committed in his native land or by his countrymen.
I have understood and felt that world literature is no longer an abstract anthology, nor a generalization invented by literary historians; it is rather a certain common body and a common spirit, a living heartfelt unity reflecting the growing unity of mankind. State frontiers still turn crimson, heated by electric wire and bursts of machine fire; and various ministries of internal affairs still think that literature too is an "internal affair" falling under their jurisdiction; newspaper headlines still display: "No right to interfere in our internal affairs!" Whereas there are no INTERNAL AFFAIRS left on our crowded Earth! And mankind's sole salvation lies in everyone making everything his business; in the people of the East being vitally concerned with what is thought in the West, the people of the West vitally concerned with what goes on in the East. And literature, as one of the most sensitive, responsive instruments possessed by the human creature, has been one of the first to adopt, to assimilate, to catch hold of this feeling of a growing unity of mankind. And so I turn with confidence to the world literature of today — to hundreds of friends whom I have never met in the flesh and whom I may never see.
Friends! Let us try to help if we are worth anything at all! Who from time immemorial has constituted the uniting, not the dividing, strength in your countries, lacerated by discordant parties, movements, castes and groups? There in its essence is the position of writers: expressers of their native language — the chief binding force of the nation, of the very earth its people occupy, and at best of its national spirit.
Variant translation: On our crowded planet there are no longer any internal affairs! ...
I believe that world literature has it in its power to help mankind, in these its troubled hours, to see itself as it really is, notwithstanding the indoctrinations of prejudiced people and parties. World literature has it in its power to convey condensed experience from one land to another so that we might cease to be split and dazzled, that the different scales of values might be made to agree, and one nation learn correctly and concisely the true history of another with such strength of recognition and painful awareness as it had itself experienced the same, and thus might it be spared from repeating the same cruel mistakes.
We shall be told: what can literature possibly do against the ruthless onslaught of open violence? But let us not forget that violence does not live alone and is not capable of living alone: it is necessarily interwoven with falsehood. Between them lies the most intimate, the deepest of natural bonds. Violence finds its only refuge in falsehood, falsehood its only support in violence. Any man who has once acclaimed violence as his METHOD must inexorably choose falsehood as his PRINCIPLE. At its birth violence acts openly and even with pride. But no sooner does it become strong, firmly established, than it senses the rarefaction of the air around it and it cannot continue to exist without descending into a fog of lies, clothing them in sweet talk. It does not always, not necessarily, openly throttle the throat, more often it demands from its subjects only an oath of allegiance to falsehood, only complicity in falsehood.
Variant translation: Violence can only be concealed by a lie, and the lie can only be maintained by violence. Any man who has once proclaimed violence as his method is inevitably forced to take the lie as his principle.
As quoted in Solzhenitsyn: A Documentary Record (1974) edited by Leopold Labedz
And the simple step of a simple courageous man is not to partake in falsehood, not to support false actions! Let THAT enter the world, let it even reign in the world - but not with my help. But writers and artists can achieve more: they can CONQUER FALSEHOOD! In the struggle with falsehood art always did win and it always does win! Openly, irrefutably for everyone! Falsehood can hold out against much in this world, but not against art.
And no sooner will falsehood be dispersed than the nakedness of violence will be revealed in all its ugliness — and violence, decrepit, will fall.
Proverbs about truth are well-loved in Russian. They give steady and sometimes striking expression to the not inconsiderable harsh national experience: ONE WORD OF TRUTH SHALL OUTWEIGH THE WHOLE WORLD.
And it is here, on an imaginary fantasy, a breach of the principle of the conservation of mass and energy, that I base both my own activity and my appeal to the writers of the whole world.
The Oak and the Calf (1975)[edit]
The Oak and the Calf (1975; translation 1980)
I was in a state of witless shock, as though flames had suddenly enwrapped and paralyzed me so that for a moment I had no mind, no memory.
I can say without affectation that I belong to the Russian convict world no less … than I do to Russian literature. I got my education there, and it will last forever.
Ivanov came to quite the same conclusion, though life supplied him with quite different material to think about. He puts it like this: many lives have a mystical sense, but not everyone reads it right; more often than not it is given to us in cryptic form, and when we fail to decipher it we despair because our lives seem meaningless… the secret of a great life is often a man’s success in deciphering the mysterious symbols vouchsafed to him, understanding them, and so learning to walk in the true path.
Call no day happy 'til it is done; call no man happy til he is dead.
Solzhenitsyn here seems to be paraphrasing Sophocles who expresses similar ideas in Oedipus Rex. This is also a direct reference to Plutarch's line, "call no man fortunate until he is dead," from his "Parallel Lives".
Harvard University address (1978)[edit]
Commencement address at Harvard University (7 June 1978)
Harvard's motto is "Veritas." Many of you have already found out and others will find out in the course of their lives that truth eludes us if we do not concentrate with total attention on its pursuit. And even while it eludes us, the illusion still lingers of knowing it and leads to many misunderstandings. Also, truth is seldom pleasant; it is almost invariably bitter. There is some bitterness in my speech today, too. But I want to stress that it comes not from an adversary but from a friend.
Socialism of any type leads to a total destruction of the human spirit and to a leveling of mankind into death.
I have spent all my life under a Communist regime, and I will tell you that a society without any objective legal scale is a terrible one indeed. But a society with no other scale but the legal one is not quite worthy of man either.
Hastiness and superficiality are the psychic diseases of the twentieth century, and more than anywhere else this disease is reflected in the press.
A decline in courage may be the most striking feature that an outside observer notices in the West today. The Western world has lost its civic courage, both as a whole and separately, in each country, in each government, in each political party, and, of course, in the United Nations. Such a decline in courage is particularly noticeable among the ruling and intellectual elites, causing an impression of a loss of courage by the entire society. There are many courageous individuals, but they have no determining influence on public life.
Political and intellectual functionaries exhibit this depression, passivity, and perplexity in their actions and in their statements, and even more so in their self-serving rationales as to how realistic, reasonable, and intellectually and even morally justified it is to base state policies on weakness and cowardice. And the decline in courage, at times attaining what could be termed a lack of manhood, is ironically emphasized by occasional outbursts and inflexibility on the part of those same functionaries when dealing with weak governments and with countries that lack support, or with doomed currents which clearly cannot offer resistance. But they get tongue-tied and paralyzed when they deal with powerful governments and threatening forces, with aggressors and international terrorists.
Should one point out that from ancient times decline in courage has been considered the beginning of the end?
Variant translation: A loss of courage may be the most striking feature which an outside observer notices in the West in our days...
However, the most cruel mistake occurred with the failure to understand the Vietnam war. Some people sincerely wanted all wars to stop just as soon as possible; others believed that there should be room for national, or communist, self-determination in Vietnam, or in Cambodia, as we see today with particular clarity. But members of the U.S. anti-war movement wound up being involved in the betrayal of Far Eastern nations, in a genocide and in the suffering today imposed on 30 million people there. Do those convinced pacifists hear the moans coming from there? Do they understand their responsibility today? Or do they prefer not to hear?
Without any censorship, in the West fashionable trends of thought and ideas are carefully separated from those which are not fashionable; nothing is forbidden, but what is not fashionable will hardly ever find its way into periodicals or books or be heard in colleges. Legally your researchers are free, but they are conditioned by the fashion of the day. There is no open violence such as in the East; however, a selection dictated by fashion and the need to match mass standards frequently prevent independent-minded people from giving their contribution to public life. There is a dangerous tendency to form a herd, shutting off successful development.
Should someone ask me whether I would indicate the West such as it is today as a model to my country, frankly I would have to answer negatively. No, I could not recommend your society in its present state as an ideal for the transformation of ours.
But the fight for our planet, physical and spiritual, a fight of cosmic proportions, is not a vague matter of the future; it has already started. The forces of Evil have begun their decisive offensive, you can feel their pressure, and yet your screens and publications ae full of prescribed smiles and raised glasses. What is the joy about?
On the way from the Renaissance to our days we have enriched our experience, but we have lost the concept of a Supreme Complete Entity which used to restrain our passions and our irresponsibility. We have placed too much hope in political and social reforms, only to find out that we were being deprived of our most precious possession: our spiritual life. In the East, it is destroyed by the dealings and machinations of the ruling party. In the West, commercial interests tend to suffocate it. This is the real crisis. The split in the world is less terrible than the similarity of the disease plaguing its main sections.
If humanism were right in declaring that man is born to be happy, he would not be born to die. Since his body is doomed to die, his task on earth evidently must be of a more spiritual nature. It cannot be unrestrained enjoyment of everyday life. It cannot be the search for the best ways to obtain material goods and then cheerfully get the most out of them. It has to be the fulfillment of a permanent, earnest duty so that one's life journey may become an experience of moral growth, so that one may leave life a better human being than one started it. It is imperative to review the table of widespread human values. Its present incorrectness is astounding. It is not possible that assessment of the President's performance be reduced to the question of how much money one makes or of unlimited availability of gasoline. Only voluntary, inspired self-restraint can raise man above the world stream of materialism.
Even if we are spared destruction by war, our lives will have to change if we want to save life from self-destruction. We cannot avoid revising the fundamental definitions of human life and human society. Is it true that man is above everything? Is there no Superior Spirit above him? Is it right that man's life and society's activities have to be determined by material expansion in the first place? Is it permissible to promote such expansion to the detriment of our spiritual integrity?
If the world has not come to its end, it has approached a major turn in history, equal in importance to the turn from the Middle Ages to the Renaissance. It will exact from us a spiritual upsurge, we shall have to rise to a new height of vision, to a new level of life where our physical nature will not be cursed as in the Middle Ages, but, even more importantly, our spiritual being will not be trampled upon as in the Modern era.
This ascension will be similar to climbing onto the next anthropologic stage. No one on earth has any other way left but — upward.
The disappearance of nations would impoverish us no less than if all peoples were made alike, with one character, one face. Nations are the wealth of mankind, they are its generalized personalities: the smallest of them has its own particular colors, and embodies a particular facet of God's design.
Interview with Joseph Pearce, Sr. (2003)[edit]
Interview published in St. Austin Review 2 no. 2 (February 2003)
We are exiting from communism in a most unfortunate and awkward way. It would have been difficult to design a path out of communism worse than the one that has been followed. Our government declared that it is conducting some kind of great reforms. In reality, no real reforms were begun and no one at any point has declared a coherent programme. The name of "reform" simply covers what is latently a process of the theft of the national heritage.
In different places over the years I have had to prove that socialism, which to many western thinkers is a sort of kingdom of justice, was in fact full of coercion, of bureaucratic greed and corruption and avarice, and consistent within itself that socialism cannot be implemented without the aid of coercion. Communist propaganda would sometimes include statements such as "we include almost all the commandments of the Gospel in our ideology". The difference is that the Gospel asks all this to be achieved through love, through self-limitation, but socialism only uses coercion. This is one point.
Untouched by the breath of God, unrestricted by human conscience, both capitalism and socialism are repulsive.
Of course, one cannot declare that only my faith is correct and all other faiths are not. Of course God is endlessly multi-dimensional so every religion that exists on earth represents some face, some side of God. One must not have any negative attitude to any religion but nonetheless the depth of understanding God and the depth of applying God's commandments is different in different religions. In this sense we have to admit that Protestantism has brought everything down only to faith.
Calvinism says that nothing depends on man, that faith is already predetermined. Also in its sharp protest against Catholicism, Protestantism rushed to discard together with ritual all the mysterious, the mythical and mystical aspects of the Faith. In that sense it has impoverished religion.
The thing is that religion itself cannot but be dynamic which is why "return" is an incorrect term. A return to the forms of religion which perhaps existed a couple of centuries ago is absolutely impossible. On the contrary, in order to combat modern materialistic mores, as religion must, to fight nihilism and egotism, religion must also develop, must be flexible in its forms, and it must have a correlation with the cultural forms of the epoch. Religion always remains higher than everyday life. In order to make the elevation towards religion easier for people, religion must be able to alter its forms in relation to the consciousness of modern man.
Quotes about Aleksandr Solzhenitsyn[edit]
Sorted alphabetically by author or source
The extraordinary political and intellectual feat of Solzhenitsyn was to emerge from the hell of concentration camp to tell the story... in books whose moral and documentary force has no parallel in modern history.
Mario Vargas Llosa, (Nobel Prize of Literature 2010), in the review of Archipiélago Gulag I: Ensayo de investigación literaria (1918-1956) (2005), Tusquets Editores.
Solzhenitsyn is a man of exemplary nobility and extreme bravery. A powerful novelist and an indispensable historian, he is an artist and moralist who has taken unto himself the suffering of his countrymen and has magnificently indicted a monstrous system in the name of the Soviet people and of Russian history.
Arthur M. Schlesinger, Jr., The Cycles of American History (1999), p. 112.
Aleksandr Solzhenitsyn is a literary genius whose talent matches that of Dostoevsky, Turgueniev, Tolstoi, Gorki.
Harrison Salisbury, The New York Times, (1991).
He is a bad novelist and a fool. The combination usually makes for great popularity in the US.
Gore Vidal, Views from a Window: Conversations with Gore Vidal, ed. R.J. Staton (1980).
SSR,1991,Humanity,Politics,Suffering,Culture,Soviet Union,Russia,
Thursday, February 09, 2017
meaningful life - charles chu
After all, how can we head in a meaningful direction when we don’t even know which way meaningful is? Charles Chu
https://betterhumans.coach.me/bill-watterson-how-to-find-your-lifes-meaning-3bc6a17be275#.x114r33jk
https://betterhumans.coach.me/bill-watterson-how-to-find-your-lifes-meaning-3bc6a17be275#.x114r33jk
Monday, January 30, 2017
Shoe Dog, Phil Knight
“It seems wrong to call it ‘business’. It seems wrong to throw all those hectic days and sleepless nights, all those magnificent triumphs and desperate struggles, under that bland, generic banner: business. What we were doing felt like so much more. Each new day brought fifty new problems, fifty tough decisions that needed to be made, right now, and we were always acutely aware that one rash move, one wrong decision could be the end. The margin for error was forever getting narrower, while the stakes were forever creeping higher – and none of us wavered in the belief that ‘stakes’ didn’t mean ‘money’. For some, I realize, business is the all-out-pursuit of profits, period, full stop, but for us business was no more about making money than being human is about making blood. Yes, the human body needs blood. It needs to manufacture red and white cells and platelets and redistribute them evenly, smoothly, to all the right places, on time, or else. But that day-to-day business of the human body isn’t our mission as human beings. It’s a basic process that enables our higher aims, and life always strives to transcend the basic processes of living – and at some point in the late 1970’s, I did, too. I redefined winning, expanded it beyond my original definition of not losing, of merely staying alive. That was no longer enough to sustain me, or my company. We wanted, as all great businesses do, to contribute, and we dared to say so aloud. When you make something, when you improve something, when you deliver something, when you add some new thing or service to the lives of strangers, making them happier, or healthier, or safer, or better, and when you do it all crisply and efficiently, smartly, the way everything should be done but so seldom is – you’re participating more fully in the whole grand human drama. More than simply alive, you’re helping others to live more fully, and if that’s business, all right, call me a businessman.”
Maybe it will Grow On me.
Phil Knight Shoe Dog Pg 352 & 353
Maybe it will Grow On me.
Phil Knight Shoe Dog Pg 352 & 353
Friday, January 27, 2017
Never Lost - Daniel Boon
I have never been lost, but I will admit to being confused for several weeks. Daniel Boone
Women are always saying that men can't confess to being lost. Now I never really have that problem, I just like to solve the problem on my own.
Women are always saying that men can't confess to being lost. Now I never really have that problem, I just like to solve the problem on my own.
Saturday, April 11, 2015
I would have wished you a better mind - Erasmus to Martin Luther
"...I would have wished you a better mind, were you not so delighted with your own. Wish me what you will, only not your mind, unless God has changed it for you.”
Source
Huizinga, Johan. Erasmus and the Age of Reformation.
- Martin Luther, Erasmus,
Sunday, January 11, 2015
Elisabeth Elliot
- God will not protect you from anything that will make you more like Jesus.
- Fear arises when we imagine that everything depends on us.
- Today is mine. Tomorrow is none of my business. If I peer anxiously into the fog of the future I will strain my spiritual eyes so that I will not see clearly what is required of me now!
- God never witholds from His child that which His love and wisdom call good. God's refusals are always merciful -- "severe mercies" at times but mercies all the same. God never denies us our hearts desire except to give us something better.
- This hard place in which you perhaps find yourself is the very place in which God is giving you opportunity to look only to Him, to spend time in prayer, and to learn long-suffering, gentleness, meekness - in short, to learn the depths of the love that Christ Himself has poured out on all of us.
- I am not a theologian or a scholar, but I am very aware of the fact that pain is necessary to all of us. In my own life, I think I can honestly say that out of the deepest pain has come the strongest conviction of the presence of God and the love of God.
- If God, like a father, denies us what we want now it is in order to give us some far better thing later on. The will of God, we can rest assured, is invariably a better thing.
- Elisabeth Elliot (2006). “God's Guidance: Finding His Will for Your Life”, p.46, Revell
- Sometimes life is so hard you can only do the next thing.Whatever that is just do the next thing.God will meet you there.
- Faith is not an instinct. It certainly is not a feeling - feelings don't help much when you're in the lions' den or hanging on a wooden Cross. Faith is not inferred from the happy way things work. It is an act of will, a choice, based on the unbreakable Word of a God who cannot lie, and who showed us what love and obedience and sacrifice mean, in the person of Jesus Christ
- God never denies us our hearts desire except to give us something better.
- Elisabeth Elliot (1988). “Loneliness: it can be a wilderness, it can be a pathway to God”,
- The deepest lessons come out of the deepest waters and the hottest fires.
- The willingness to be and to have just what God wants us to be and have, nothing more, nothing less, and nothing else, would set our hearts at rest, and we would discover the simpler life, the greater peace.
- The secret is Christ in me, not me in a different set of circumstances.
- Sometimes we want things we were not meant to have. Because he loves us, the Father says no. Faith trusts that no. Faith is willing not to have what God is not willing to give. Furthermore, faith does not insist upon an explanation. It is enough to know His promises to give what is good-he knows so much more about us than we do.
- Elisabeth Elliot (1987). “A Lamp for My Feet: The Bible's Light for Daily Living”,
- Accept your loneliness. It is one stage, and only one stage, on a journey that brings you to God. It will not always last. Offer up your loneliness to God, as the little boy offered to Jesus his five loaves and two fishes. God can transform it for the good of others. Above all, do something for somebody else!
- Elisabeth Elliot (1999). “Taking Flight: Wisdom for Your Journey”, Baker Publishing Group
- Jesus, Loneliness, Boys save quote report
- Leave it all in the Hands that were wounded for you
- No marriage can survive without forgiveness. Marriage is a long term commitment between two sinners.
- The will of God is not something you add to your life. It’s a course you choose. You either line yourself up with the Son of God…or you capitulate to the principle which governs the rest of the world.
- Cruelty and wrong are not the greatest forces in the world. There is nothing eternal in them. Only love is eternal.
- Waiting on God requires the willingness to bear uncertainty, to carry within oneself the unanswered question, lifting the heart to God about it whenever it intrudes upon one's thoughts.
- Does it make sense to pray for guidance about the future if we are not obeying in the thing that lies before us today? How many momentous events in Scripture depended on one person's seemingly small act of obedience! Rest assured: Do what God tells you to do now, and, depend upon it, you will be shown what to do next.
- Elisabeth Elliot (2002). “Quest for Love: True Stories of Passion and Purity”, p.145, Revell
- The pain of loneliness is one way in which he wants to get our attention. We may be earnestly desiring to be obedient and holy. But we may be missing the fact that it is here, where we happen to be at this moment and not in another place or another time, that we may learn to love Him - here where it seems He is not at work, where He seems obscure or frightening, where He is not doing what we expected Him to do, where He is most absent. Here and nowhere else is the appointed place. If faith does not got to work here, it will not work at all.
- To love God is to love His will. It is to wait quietly for life to be measured by One who knows us through and through. It is to be content with His timing and His wise appointment.
- I'm convinced that there is nothing that can happen to me in this life that is not precisely designed by a sovereign Lord to give me the opportunity to learn to know Him.
Nate Saint - Service
And people who do not know the Lord ask why in the world we waste our lives as missionaries. They forget that they too are expending their lives... and when the bubble has burst they will have nothing of eternal significance to show for the years they have wasted.
When life's flight is over, and we unload our cargo at the other end, the fellow who got rid of unnecessary weight will have the most valuable cargo to present the Lord.Nate Saint
If God would grant us the vision, the word sacrifice would disappear from our lips and thoughts; we would hate the things that seem now so dear to us; our lives would suddenly be too short, we would despise time-robbing distractions and charge the enemy with all our energies in the name of Christ.
May God help us ourselves by the eternities that separate the Aucas from a Comprehension of Christmas and Him, who, though he was rich, yet for our sakes became poor so that we might, through his poverty, be made rich.
As we have a high old time this Christmas may we who know Christ hear the cry of the damned as they hurtle headlong into the Christless night without ever a chance. May we be moved with compassion as our Lord was. May we shed tears of repentance for these we have failed to bring out of darkness. Beyond the smiling scenes of Bethlehem may we see the crushing agony of Golgotha
It was traumatic but exhilarating to feel what my father felt. I remember the ache of the separation from the people I loved. I would never go back to that time. Yet the things I learned benefited my life.
Nate Saint
When life's flight is over, and we unload our cargo at the other end, the fellow who got rid of unnecessary weight will have the most valuable cargo to present the Lord.Nate Saint
If God would grant us the vision, the word sacrifice would disappear from our lips and thoughts; we would hate the things that seem now so dear to us; our lives would suddenly be too short, we would despise time-robbing distractions and charge the enemy with all our energies in the name of Christ.
May God help us ourselves by the eternities that separate the Aucas from a Comprehension of Christmas and Him, who, though he was rich, yet for our sakes became poor so that we might, through his poverty, be made rich.
As we have a high old time this Christmas may we who know Christ hear the cry of the damned as they hurtle headlong into the Christless night without ever a chance. May we be moved with compassion as our Lord was. May we shed tears of repentance for these we have failed to bring out of darkness. Beyond the smiling scenes of Bethlehem may we see the crushing agony of Golgotha
It was traumatic but exhilarating to feel what my father felt. I remember the ache of the separation from the people I loved. I would never go back to that time. Yet the things I learned benefited my life.
Nate Saint
Tuesday, November 04, 2014
Quiet Leadership and the brain - Thomas B. Czerner
Your Brain Craves Patterns and searches for them endlessly
Thomas B. Czerner (2001)
Scientists have discovered that our brain is a connection machine. Or to be more specific, the underlying functionality of our brain is one of finding associations, connections, and links between bits of information. our thoughts, memories, skills, and attributes are vast sets of connections or “maps” joined together via complex chemical and physical pathways. I will call these connections maps from here on as it’s short, memorable word: however you can replace this word with circuits, wiring, or neural pathway if you prefer.
To give you a sense of complexity of these maps, imagine a topographic map of one square mile of forest, on a sheet of paper one foot square. Add in the specific details of all the animals living there, from the microbes to major mammals, and the complete specifications of every plant, fungus, and bacteria. Include in the details of each object its size, shape, and color, smell, texture and a history of its interactions with every other object, and then include a snapshot of this information for every moment in time going back forty years. That should give you a sense of how rich these maps are. As it turns out, our brains are made up of maps, and maps of maps, and maps of maps of … you get my drift. These sets of maps are created through a process of brain making over a million new connection every second between different points. Quite something.
So every thought, skill, and attribute we have is a complex map of connections between pieces of information stored in many parts of the brain. For example, the idea of a “car” is a complex, ever changing map of connections between our cognitive or high-level thinking center, our deeper motor skills center where our hardwired activities are held, and many other regions in the brain. The map for car for you might include links to the name and shape of every car you remember, the memory of your driving test including the look of panic on your instructor’s face when you nearly sideswiped that truck, the sound of your car when it is running smoothly, your understanding of how an engine works, the history of cars, and even remembering where you left your keys.
Consider what happens when we are trying to think. When We process any new idea we create a map of that idea in our mind, and then compare in subconsciously in a fraction of a second to our existing maps. If we can find solid enough links between the new idea and our current maps, if we can find connections, we create a new map that becomes a part of the layout of our brain: this new map literally becomes part of who we are.
Our brains like to create order out of the chaos of data coming into them, to make links between information so that our lives make more sense. We feel more comfortable surrounded by order, we feel better inside symmetry, where w can see how everything is connected. Thus we are constantly making links between maps to form new metamaps. A field called Gestalt psychology has done significant research on how we look at situations and make meaning out of them.
One resecpected theory for why our brain likes to make everything fit together is that our maps help us predict the outcome of situations more easily. In On Intelligence, Jeff Hawkins, founder of Palm Computing , puts forward that our predictive abilities are the attributes that differentiate us most from the rest of the animal kingdom. The first time we use a new computer we’re confused as to where the shortcut buttons are: after a few days we have a mental map for how to hit them, and could do so with our eyes closed. The more hardwired our maps are for repetitive task, the more w’ve freed up our working memory for higher-level task.
Let’s go back to what happens when we create new mental maps. You can tell when you are going through this process yourself because you will probably stop speaking and start picturing concepts in your own mind. You can tell when other people are going through this process: their eyes become glazed, they reflect, and they often look up or away into the distance. When we are processing complex ideas we tap into our visual center: we see ideas as flashes in our mind’s eye.
We’ve all had the feeling of that sudden “aha” moment. It’s a moment when various ideas that were not linked before come together to form a new idea. It feels like we’ve seen something new. This is the moment of creation of a new map. There is a big release of energy when this new map forms, even though energy was required up front to connect the dots. There’s a tale about Archimedes, who after an insight about how to solve a scientific challenge, leaped out of the bath and ran through the streets naked shouting “Eureka!” such is the impact that insights can have on us.
When we create a new map we feel motivated to do something, and our face and voice change. When you watch for it, you can see that the act of creating a new map is a specific event. It’s possible to pinpoint the exact moment it occurs. This is the moment of breakthrough, a moment when we see an answer to a challenge or problem. We’ll explore the anatomy of these aha moments further in the chapter called Dance Toward Insight, where we’ll go into exactly what happens in the brain during the few seconds before, while, and after we generate a new idea.
Consider what happens when we want to think a new thought, process a set of idea, make a decision, or unravel any kind of issue. For example, as a manager you might want to increase the sales in your division but are not sure you have the right people on board. Or as an executive you need to decide whether or not to confront a manager about their poor performance. In each instance we need to crate a new map in our brain. We literally have to “think things through for ourselves.” It is important to realize this is still the case even when we are told what we “should” do; unless that “should” fits exactly with our existing maps. However, the creation of the new map releases substantial energy along with various neurotransmitters, and even changes the brain waves occurring. There is a sudden, strong motivation for action.
So let’s stop for a moment and reflect on the ideas I have put forward so far, and see what they might add up to.
To take any kind of committed action, people need to think things through for themselves;
People experience a degree of inertia around thinking for themselves due to the energy required;
The act of having an aha moment give off ht kind of energy needed for people to become motivated and willing to take action
I become clear why our job as leader should be to help people maker their own connection. Instead of this, much of our energy going into trying to do the thinking of people, and then seeing if our ideas stick. As you will see in the next insight, this is usually a big wast of human resources. (And I mean that in every send of the word.)
There is a new world to explore here. If we are trying to help other people think, we might develop a whole new set of skills -- such as the ability to create the physical and mental space for people to want to think, the ability to help other simplify their thinking, the ability to notice certain qualities in peoples thinking, the ability to help others make their own connections. These are some of the most important skills that leaders must master today and central to being a Quiet Leader.
Saturday, June 14, 2014
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