This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
Served as inspiration for Roger Baldwin, a future founder of the American Civil Liberties Union.
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No sacrifice is lost for a great ideal!
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Emmanuel Lévinas , originally Emanuelis Lévinas
Concretely, the relationship of identification is the encumbrance of the ego by the self, the care that the ego takes of itself, or materiality. The subject - an abstraction from every relationship with a future or with a past - is thrust upon itself, and is so in the very freedom of its present. Its solitude is not initially the fact that it is without succor, but it’s being thrown into feeding upon itself, its being mixed in itself. This is materiality.
The conscious discovery by you that you have this Power within you, and your determination to make use of it, is the birth of the child. And it is easy to see how very apt the symbol is, for the infant that is born in consciousness is just such a weak, feeble entity as any new-born child, and it calls for the same careful nursing and guarding that any infant does in its earliest days. After a time, however, as the weeks go by, the child grows stronger and bigger, until a time comes when it can well take care of itself; and then it grows and grows in wisdom and stature until, no longer leaning on the mother’s care, the child, now arrived at man’s estate, turns the tables, and repays its debt by taking over the care of its mother. So your ability to contact the mystic Power within yourself, frail and feeble at first, will gradually develop until you find yourself permitting that Power to take your whole life into its care.
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Emmanuel Lévinas , originally Emanuelis Lévinas
If to be means to exist the way nature does, then everything which is given as refractory to the categories and to the mode of existence of nature will, as such, have no objectivity and will be, a priori and unavoidably, reduced to something natural.
Books | Character | Life | Life | Woman | Old Testament | Old |
We Americans claim to be a peace-loving people. We hate bloodshed; we are opposed to violence. Yet we go into spasms of joy over the possibility of projecting dynamite bombs from flying machines upon helpless citizens. We are ready to hang, electrocute, or lynch anyone, who, from economic necessity, will risk his own life in the attempt upon that of some industrial magnate. Yet our hearts swell with pride at the thought that America is becoming the most powerful nation on earth, and that she will eventually plant her iron foot on the necks of all other nations. Such is the logic of patriotism.
Future | Individual | Law | Means | Oppression | Present | Revolution | Parent |
Witness the tragic condition of Russia. The methods of State centralization have paralysed individual initiative and effort; the tyranny of the dictatorship has cowed the people into slavish submission and all but extinguished the fires of liberty; organized terrorism has depraved and brutalized the masses and stifled every idealistic aspiration; institutionalized murder has cheapened human life, and all sense of the dignity of man and the value of life has been eliminated; coercion at every step has made effort bitter, labor a punishment, has turned the whole of existence into a scheme of mutual deceit, and has revived the lowest and most brutal instincts of man. A sorry heritage to begin a new life of freedom and brotherhood.
Inevitable | Means | Revolution | Security |
The spirit of militarism has already permeated all walks of life. Indeed, I am convinced that militarism is a greater danger here than anywhere else, because of the many bribes capitalism holds out to those whom it wishes to destroy.
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You might be interested in his economic philosophy, Mr. Mason. He believed men attached too much importance to money as such. He believed a dollar represented a token of work performed, that men were given these tokens to hold until they needed the product of work performed by some other man, that anyone who tried to get a token without giving his best work in return was an economic counterfeiter. He felt that most of our depression troubles had been caused by a universal desire to get as many tokens as possible in return for as little work as possibly - that too many men were trying to get lost of tokens without doing any work. He said men should cease to think in terms of tokens and think, instead, only in terms of work performed as conscientiously as possible.
Erich Segal, fully Erich Wolf Segal
He had then warned his daughter not to violate the Eleventh Commandment. Which one is that? I asked her. Do not bullshit thy father, she said.
Art | Eternal | Science | Art | Understand |
sometimes, it seems to me that, the smaller the things is that people want, the bigger the disappointment when they don't get it, or it's not exactly right -dora
Better | Opportunity | People | Think |
It was Plato who bridged the gap between poetry and philosophy; for, in his work, appearance, despised by his Eleatic and Sophist predecessors, became a reflected image of perfection. He set poets the task of writing philosophically, not only in the sense of giving instruction, but in the sense of striving, by the imitation of appearance, to arrive at its true essence and to show its insufficiency measured by the beauty of the Idea.
Character | Courage | Day | Destiny | God | Obedience | Rebellion | Soul | God |
Singing when no one else is around is always good. I especially like belters. Good, loud singing is probably better medicine than half the stuff they sell in pill bottles, and it's cheaper, too. I also think people should never turn down an opportunity to hold a baby. There's something about the feel of a new baby in your arms that just fixes you.
Better |
There is the type of man who has great contempt for "imÂmediacy," who tries to cultivate his interiority, base his pride on something deeper and inner, create a distance between himself and the average man. Kierkegaard calls this type of man the "introvert." He is a little more concerned with what it means to be a person, with individuality and uniqueness. He enjoys solitude and withÂdraws periodically to reflect, perhaps to nurse ideas about his secret self, what it might be. This, after all is said and done, is the only real problem of life, the only worthwhile preoccupation of man: What is one's true talent, his secret gift, his authentic vocation? In what way is one truly unique, and how can he express this uniqueÂness, give it form, dedicate it to something beyond himself? How can the person take his private inner being, the great mystery that he feels at the heart of himself, his emotions, his yearnings and use them to live more distinctively, to enrich both himself and manÂkind with the peculiar quality of his talent? In adolescence, most of us throb with this dilemma, expressing it either with words and thoughts or with simple numb pain and longing. But usually life suck us up into standardized activities. The social hero-system into which we are born marks out paths for our heroism, paths to which we conform, to which we shape ourselves so that we can please others, become what they expect us to be. And instead of working our inner secret we gradually cover it over and forget it, while we become purely external men, playing successfully the standardized hero-game into which we happen to fall by accident, by family connection, by reflex patriotism, or by the simple need to eat and the urge to procreate.
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When we are young we are often puzzled by the fact that each person we admire seems to have a different version of what life ought to be, what a good man is, how to live, and so on. If we are especially sensitive it seems more than puzzling, it is disheartening. What most people usually do is to follow one person's ideas and then another's depending on who looms largest on one's horizon at the time. The one with the deepest voice, the strongest appearance, the most authority and success, is usually the one who gets our momentary allegiance; and we try to pattern our ideals after him. But as life goes on we get a perspective on this and all these different versions of truth become a little pathetic. Each person thinks that he has the formula for triumphing over life's limitations and knows with authority what it means to be a man, and he usually tries to win a following for his particular patent. Today we know that people try so hard to win converts for their point of view because it is more than merely an outlook on life: it is an immortality formula.
If you get rid of the four-layered neurotic shield, the armor that covers the characterological lie about life, how can you talk about “enjoying” this Pyrrhic victory? The person gives up something restricting and illusory, it is true, but only to come face to face with something even more awful: genuine despair. Full humanness means full fear and trembling, at least some of the waking day. When you get a person to emerge into life, away from his dependencies, his automatic safety in the cloak of someone else's power, what joy can you promise him with the burden of his aloneness? When you get a person to look at the sun as it bakes down on the daily carnage taking place on earth, the ridiculous accidents, the utter fragility of life, the powerÂlessness of those he thought most powerful—what comfort can you give him from a psychotherapeutic point of view? Luis Buimel likes to introduce a mad dog into his films as counterpoint to the secure daily routine of repressed living. The meaning of his symÂbolism is that no matter what men pretend, they are only one acÂcidental bite away from utter fallibility. The artist disguises the incongruity that is the pulse-beat of madness but he is aware of it. What would the average man do with a full consciousness of abÂsurdity? He has fashioned his character for the precise purpose of putting it between himself and the facts of life; it is his special tour-de-force that allows him to ignore incongruities, to nourish himself on impossibilities, to thrive on blindness. He accomplishes thereby a peculiarly human victory: the ability to be smug about terror. Sartre has called man a "useless passion" because he is so hopelessly bungled, so deluded about his true condition. He wants to be a god with only the equipment of an animal, and so he thrives on fantasies. As Ortega so well put it in the epigraph we have used for this chapter, man uses his ideas for the defense of his existence, to frighten away reality. This is a serious game, the defense of one's existence—how take it away from people and leave them joyous?
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