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" It is very important to note that the transcendence of the object is by no means a primitive component necessarily ingredient in all knowledge. It is missing in all ecstatic knowledge. In ecstatic knowledge the known world is still not objectively given. Only when the (logically and genetically simultaneous) act furnishing ecstatic knowledge and the subject which performs this act become themselves the content of knowledge in the act of reflection does the character originally given in ecstatic knowledge become a mere reference pointing to the “object.” It is only here that the object or that which turns into an object remains from now on “transcendent” to consciousness. Therefore, whenever there is consciousness, objects transcendent to consciousness must also be given to consciousness. Their structural relationship is indissoluble. Whenever self-consciousness and consciousness of an object arise, they do so simultaneously and through the same process. The categorical form of an object is not first impressed in a judgment upon a nonobjective given, not even in a one-term, simple judgment, as some people have thought (e.g., Heinrich Maier in his book *Wahrheit und Wirklichkeit*). This is a pure construction. Consciousness of an object precedes all judgment and is not originally constituted by judgment. The same holds true of consciousness of states of affairs. The consciousness of an object and the intentional object are not the result of an active [tätige] “forming” or “imprinting” which we perform on the given through judgments or any other operations of thought. On the contrary, they are the result of a pulling back, the result, that is, of the re-flexive act, in which an originally ecstatic [*ekstatisch gebender*] act turns back knowingly onto itself and comes upon a central self as its starting point. This central self can be given at every level and degree of “concentration” and “collectedness” in “self-consciousness.” What we had hold of [*das Gehabte*] remains “as” object, while the act of reflection turns the knowing back into the knower, as the result of a turning away [*Abwendung*] and a pulling back, and not of an active turning to [*Zuwendung*].
From what has been said, one may very well imagine that the real world could be abolished without consciousness and the self being altered or abolished thereby. But this could in no way be the case with the world of objects that transcend consciousness. Descartes as well as Lotze misunderstood this. Where a *cogito* exists, there must also be a *cogitatur* in which a transcendent object is thought. Only a being capable of reflection (*reflexio*) and self-consciousness *can* have objects. Charlotte Bühler has recently made it seem probable that the infant does not yet possess objective consciousness. In waking from the effects of a drug we can follow the process by which the givenness of the surrounding world becomes objective again. There is one last point of contact between the problem of reality and the consciousness of transcendence. The consciousness of transcendence, as already indicated, shows how the mere ecstatic possession of reality on the level of the immediately experienced resistance of an X to the central drives of life passes over into a reflexive and thus objective possession of reality. And we find similar transitions between ecstatic remembering which is merged in the being of what is past and reflexive remembering, between ecstatic drive activities and recurrent deliberation [*Besinnung*], between ecstatic surrender to a value and objectification of a value, between identifying with an alter ego and “understanding” [*Verstehen*] another, however slightly.”
―from_Idealism and Realism_ "
― Max Scheler
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" In this couple defects were multiplied, as if by a dangerous doubling; weakness fed upon itself without a counterstrength and they were trapped, defaults, mutually committed, left holes everywhere in their lives. When you read their letters to each other it is often necessary to consult the signature in order to be sure which one has done the writing. Their tone about themselves, their mood, is the fatal one of nostalgia--a passive, consuming, repetitive poetry. Sometimes one feels even its most felicitious and melodious moments are fixed, rigid in experession, and that their feelings have gradually merged with their manner, fallen under the domination of style. Even in their suffering, so deep and beyond relief, their tonal memory controls the words, shaping them into the Fitzgerald tune, always so regretful, regressive, and touched with a careful felicity. "
― Elizabeth Hardwick , Seduction and Betrayal: Women and Literature
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" In the second place, however, history is made in such a way that the final result always arises from conflicts between many individual wills, of which each in turn has been made what it is by a host of particular conditions of life. Thus there are innumerable intersecting forces, an infinite series of parallelograms of forces which give rise to one resultant — the historical event. This may again itself be viewed as the product of a power which works as a whole unconsciously and without volition. For what each individual wills is obstructed by everyone else, and what emerges is something that no one willed. Thus history has proceeded hitherto in the manner of a natural process and is essentially subject to the same laws of motion. But from the fact that the wills of individuals — each of whom desires what he is impelled to by his physical constitution and external, in the last resort economic, circumstances (either his own personal circumstances or those of society in general) — do not attain what they want, but are merged into an aggregate mean, a common resultant, it must not be concluded that they are equal to zero. On the contrary, each contributes to the resultant and is to this extent included in it. "
― Friedrich Engels ,
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" Leliana advanced like a predator, hair lashing like a whip behind her. She abandoned the reins, riding the horse like they had merged into one charging centaur.
She aroused images of deities on winged horses, of untamed forests in a windstorm, of legendary heroes of legendary quests. Burning desire shot straight to his loins at the sight of her.
He ached for this woman, this goddess that streaked across his vision like a figment of his imagination, of his deepest desires and most guarded wishes. He could lose himself, mind, body, and soul, to a woman like that. Any sane man would. "
― Natalia Marx , Fireheart
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" And so I was scared. I was scared of my own sexual hunger, which felt so secretive and uncharted, and I was scared of the sexual hunger of boys, which felt so vivid and overt, and I was terribly uncertain of the relationships between sex and power and value, which seemed so merged and hard to tease apart. In the midst of all that, I didn't exactly loathe my body, or feel ashamed of it, but I was deeply ashamed of my fear, which felt disabling and immature and woefully, painfully uncool, a terrible secret, evidence of some profound failing and ignorance on my part. Other girls, or so I imagined, knew what to do, how to use their power, how to derive pleasure from it, and in contrast, I felt not only freakish but isolated, as though I was standing outside a vital, defining loop. "
― Caroline Knapp , Appetites: Why Women Want
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" When Sally stopped crying, she found herself alone, the cold draft of the window at her neck, and on both sides, the rows of doors went on and on, diminishing to nothing, the end.
'What fun it is to ride and sing a sleighing song tonight, oh.' What glories.
Mathilde came. And though she appeared to be the... same sweet girl Sally had been afraid of, she was not. Sally saw the flint in her. Mathilde can save Lotto from his own laziness, Sally thought. But here they were, a year later, and he was still ordinary. The chorus caught in her throat.
A stranger hurrying as fast as he could over the icy sidewalks looked in. He saw a circle of singing people bathed in the clean, white light from a tree, and his heart did a soumersault. And the image stayed with him, it merged with him even as he came home to his own children, who were already asleep in their beds, to his wife crossly putting together the tricycle without the screwdriver he'd run out to borrow. It remained long after his children ripped open their gifts and abandoned their toys and puddles of paper and grew too old for them and left their house and parents and childhoods, so that he and his wife gaped at each other in bewilderment as to how it had happened so terribly swiftly. All those years, the singers in the soft light in the basement apartment crystalized in his mind, became the very idea of what happiness should look like. "
― Lauren Groff , Fates and Furies
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" A Strange Prayer:Dear Lord, I, the self searching illusion, has seen and experienced the outer world:relationships,success and failure,true friends, strangers and backbiters.I lived the different emotionsduring different seasons;I witnessed ups & downs,enjoyed love & hate,was good & bad,faced beauty & ugliness.There were times when I was brave,there were times when I was a coward.There were times when I was proactive,there were times when I was indecisive.After, flying high in the skies,and yet being a loser...After, being nothing & no one,and yet feeling content..I have understood the differencebetween lust and love,happiness and sadness,selfishness and selflessness.One often leads to another;another secretly carries the one!Yet I am lostbetween being and becoming.An inner voice admits thatmy heart is an unexplored realm,my mind is a prisoner to my wishful thinking,and the soul is unknown to me.Setting that unknown free... now, this is my heartiest wish.As Saurabh Sharma,the human being,Ialwayspray to thee, " O lord, set me free.I don't want love,I don't want to be loved;I want myself to be love itself now.That beautiful, silent and divine existence...!I want to get merged into that.Please give me wisdom and courage; Merge me into your supreme kingdom by setting my soul free. "
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" If they had had a different neighbour, one less sel-absorbed and more concerned for others, a man of normal, charitable instincts, their desperate state would not have gone unnoticed, their distress-signals would have been heard, and perhaps they would have been rescued by now. Certainly they appeared utterly depraved, corrupt, vile and odious; but it is rare for those who have sunk so low not to be degraded in the process, and there comes a point, moreover, where the unfortunate and the infamous are grouped together, merged in a single, fateful world. They are les misérables - the outcasts, the underdogs. And who is to blame? Is it not the most fallen who have most need for charity? "
― Victor Hugo , Les Misérables
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" When you are young, you think it's going to be solved by love. But it never is. Being close -- as close as you can get -- to another person only makes clear that impassable distance between you." […]" I don't know. If being in love only made people more lonely, why would everyone want it so much?" " Because of the illusion. You fall in love, it's intoxicating, and for a little while you feel like you've actually become one with the other person. Merged souls, and so on. You thing you'll never be lonely again. Only it doesn't last and soon you realize you can only get so close, and you end up brutally disappointed, more alone that ever, because the illusion - the hope you'd held on to all those years - has been shattered." […] " But see, the incredible thing about people is that we forget." Ray continued. " Time passes and somehow the hope creeps back and sooner or later someone else comes along and we think this is the one. And the whole thing starts all over again. We go through our lives like that, and either we just accept the lesser relationship - it may not be total understanding, but it's pretty good - or we keep trying for that perfect union, trying and failing, leaving behind us a trail of broken hearts, our own included. In the end, we die as alone as we were born, having struggled to understand others, to make ourselves understood, but having failed in what we once imagined was possible. "