103
" Capitalists too, as the novelist Charles Dickens noted, liked to think of their workers as 'hands' only, preferring to forget they had stomachs and brains.
But, said the more perceptive nineteenth-century critics, if this is how people live their lives at work, then how on earth can they think differently when they come home at night? How might it be possible to build a sense of moral community or of social solidarity, of collective and meaningful ways of belonging and living that are untainted by the brutality, ignorance and stupidity that envelops labourers at work? How, above all, are workers supposed to develop any sense of their mastery over their own fates and fortunes when they depend so deeply upon a multitude of distant, unknown and in many respects unknowable people who put breakfast on their table every day? "
― David Harvey , Seventeen Contradictions and the End of Capitalism
112
" The night of the fireworks changed the course of many lives in England, though no one suspected the dark future as hundreds of courtiers stared, faces upturned in delight, at the starbursts of crimson, green, and gold that lit up the terraces, gardens, and pleasure grounds of Rosethorn House, the country home of Richard, Baron Thornleigh. That night, no one was more proud to belong to the baron’s family than his eighteen-year-old ward, Justine Thornleigh; she had no idea that she would soon cause a deadly division in the family and ignite a struggle between two queens. Yet she was already, innocently, on a divergent path, for as Lord and Lady Thornleigh and their multitude of guests watched the dazzle of fireworks honoring the spring visit of Queen Elizabeth, Justine was hurrying away from the public gaiety. Someone had asked to meet her in private. "
117
" I do not know which impulse was stronger in me when I began to think: the original thirst for knowledge or the urge to communicate with man. Knowledge attains its full meaning only through the bond that unites men; however, the urge to achieve agreement with another human being was so hard to satisfy. I was shocked by the lack of understanding, paralyzed, as it were, by every reconciliation in which what had gone before was not fully cleared up. Early in my life and then later again and again I was perplexed by people’s rigid inaccessibility and their failure to listen to reasons, their disregard of facts, their indifference which prohibited discussion, their defensive attitude which kept you at a distance and at the decisive moment buried any possibility of a close approach, and finally their shamelessness, that bares its own soul without reserve, as though no one were present. When ready assent occurred I remained unsatisfied, because it was not based on true insight but on yielding to persuasion; because it was the consequence of friendly cooperation, not a meeting of two selves. True, I knew the glory of friendship (in common studies, in the cordial atmosphere of home or countryside). But then came the moments of strangeness, as if human beings lived in different worlds. Steadily the consciousness of loneliness grew upon me in my youth, yet nothing seemed more pernicious to me than loneliness, especially the loneliness in the midst of social intercourse that deceives itself in a multitude of friendships. No urge seemed stronger to me than that for communication with others. If the never-completed movement of communication succeeds with but a single human being, everything is achieved. It is a criterion of this success that there be a readiness to communicate with every human being encountered and that grief is felt whenever communication fails. Not merely an exchange of words, nor friendliness and sociability, but only the constant urge towards total revelation reaches the path of communication. "
― Karl Jaspers
119
" you make me laugh, with your metaphysical anguish, its just that you're scared silly, frightened of life, of men of action, of action itself, of lack of order. But everything is disorder, dear boy. Vegetable, mineral and animal, all
disorder, and so is the multitude of human races, the life of man, thought,
history, wars, inventions, business and the arts, and all theories, passions
and systems. Its always been that way. Why are you trying to make something out
of it? And what will you make? what are you looking for? There is no Truth.
There's only action, action obeying a million different impulses, ephemeral
action, action subjected to every possible and imaginable contingency and
contradiction, Life. Life is crime, theft, jealousy, hunger, lies, disgust,
stupidity, sickness, volcanic eruptions, earthquakes, piles of corpses. what can you do about it, my poor friend? "
― Blaise Cendrars
120
" ...I shall pledge myself to the Abolitionist cause, because I owe my life to a self-freed slave & because I must begin somewhere.
I hear my father-in-law's response: 'Oho, fine, Whiggish sentiments, Adam. But don't tell *me* about justice! Ride to Tennessee on an ass & convince the rednecks that they are merely white-washed negroes & their negroes that they are black-washed Whites! Sail to the Old World, tell 'em their imperial slaves' rights are as inalienable as the Queen of Belgium's! Oh, you'll grow hoarse, poor & gray in caucuses! You'll be spat on, shot at, lynched, pacified with medals, spurned by backwoodsmen! Crucified! Naïve, dreaming Adam. He who would do battle with the many-headed hydra of human nature must pay a world of pain & his family must pay along with him! & only as you gasp your dying breath shall you understand, your life amounted to no more than one drop in a limitless ocean!'
Yet what is any ocean but a multitude of drops? "
― David Mitchell