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3 " Tell me something. Do you believe in God?'

Snow darted an apprehensive glance in my direction. 'What? Who still believes nowadays?'

'It isn't that simple. I don't mean the traditional God of Earth religion. I'm no expert in the history of religions, and perhaps this is nothing new--do you happen to know if there was ever a belief in an...imperfect God?'

'What do you mean by imperfect?' Snow frowned. 'In a way all the gods of the old religions were imperfect, considered that their attributes were amplified human ones. The God of the Old Testament, for instance, required humble submission and sacrifices, and and was jealous of other gods. The Greek gods had fits of sulks and family quarrels, and they were just as imperfect as mortals...'

'No,' I interrupted. 'I'm not thinking of a god whose imperfection arises out of the candor of his human creators, but one whose imperfection represents his essential characteristic: a god limited in his omniscience and power, fallible, incapable of foreseeing the consequences of his acts, and creating things that lead to horror. He is a...sick god, whose ambitions exceed his powers and who does not realize it at first. A god who has created clocks, but not the time they measure. He has created systems or mechanisms that serves specific ends but have now overstepped and betrayed them. And he has created eternity, which was to have measured his power, and which measures his unending defeat.'

Snow hesitated, but his attitude no longer showed any of the wary reserve of recent weeks:

'There was Manicheanism...'

'Nothing at all to do with the principles of Good and Evil,' I broke in immediately. 'This god has no existence outside of matter. He would like to free himself from matter, but he cannot...'

Snow pondered for a while:

'I don't know of any religion that answers your description. That kind of religion has never been...necessary. If i understand you, and I'm afraid I do, what you have in mind is an evolving god, who develops in the course of time, grows, and keeps increasing in power while remaining aware of his powerlessness. For your god, the divine condition is a situation without a goal. And understanding that, he despairs. But isn't this despairing god of yours mankind, Kelvin? Is it man you are talking about, and that is a fallacy, not just philosophically but also mystically speaking.'

I kept on:

'No, it's nothing to do with man. man may correspond to my provisional definition from some point of view, but that is because the definition has a lot of gaps. Man does not create gods, in spite of appearances. The times, the age, impose them on him. Man can serve is age or rebel against it, but the target of his cooperation or rebellion comes to him from outside. If there was only a since human being in existence, he would apparently be able to attempt the experiment of creating his own goals in complete freedom--apparently, because a man not brought up among other human beings cannot become a man. And the being--the being I have in mind--cannot exist in the plural, you see? ...Perhaps he has already been born somewhere, in some corner of the galaxy, and soon he will have some childish enthusiasm that will set him putting out one star and lighting another. We will notice him after a while...'

'We already have,' Snow said sarcastically. 'Novas and supernovas. According to you they are candles on his altar.'

'If you're going to take what I say literally...'

...Snow asked abruptly:

'What gave you this idea of an imperfect god?'

'I don't know. It seems quite feasible to me. That is the only god I could imagine believing in, a god whose passion is not a redemption, who saves nothing, fulfills no purpose--a god who simply is. "

Stanisław Lem , Solaris

13 " After this manner conceive that a flatterer differs from a friend: for it often happens to both that they engage in the same employments and the same associations; but the one differs from the other in use, in the end, and in the disposition of the soul: for the friend considers that which appears to him to be good to belong also in common to his friend; and, whether this proves to be painful or pleasant, he partakes equally of it with him; but the flatterer, following his own desires, conducts the association to his own advantage. The friend desires an equality of good, the flatterer his own private good. The one aspires after equal honour in virtue, the other after superiority in pleasure. The one in conversation desires an equal freedom of speech, the other servile submission. The one loves truth in association, the other deception; and the one looks to future emolument, but the other to present delight. The one requires to be reminded of his good actions, the other wishes them to be involved in oblivion. The one takes care of the possessions of his friend, as of things common, the other destroys them, as being the property of another. The company of a friend in prosperity is most opportune, and in calamity is most equal; but a flatterer can never be satiated with prosperity, and in adversity he is never to be seen. Friendship is laudable, flattery detestable; for friendship attends to equality of retribution, but this flattery mutilates: for he who pays servile attention to another through indigence, that his wants may be supplied, so far as he does not receive an equal submission in return, will reprobate the inequality. A friend, when his friendship is concealed, is unhappy; on the contrary, a flatterer is miserable when is flattery is not concealed. Friendship when tried is strengthened, flattery is confuted, by time. Friendship requires not to be corroborated by advantage, but flattery cannot subsist without profit; and if men have any communion with the divinities, the pious man is a friend to divinity, but the superstitious is a flatterer of divinity; and the pious man is blessed, but the superstitious is miserable. "

14 " All the horrors of all the ages were brought together, and not only armies but whole populations were thrust into the midst of them. The mighty educated States involved conceived-not without reason-that their very existence was at stake. Neither peoples nor rulers drew the line at any deed which they thought could help them win. Germany, having let Hell loose, kept well in the van of terror; but she was followed step by step by the desperate and ultimately avenging nations she had assailed. Every outrage against humanity or international law was repaid by reprisals-often of a greater scale and of longer duration. No truce or parley mitigated the strife of the armies. The wounded died between the lines: the dead mouldered into the soil. Merchant ships and neutral ships and hospital ships were sunk on the seas and all on board left to their fate, or killed as they swam. Every effort was made to starve whole nations into submission without regard to age or sex. Cities and monuments were smashed by artillery. Bombs from the air were cast down indiscriminately. Poison gas in many forms stifled or seared the soldiers. Liquid fire was projected upon their bodies. Men fell from the air in flames, or were smothered often slowly in the dark recesses of the sea. The fighting strength of armies was limited only by the manhood of their countries. Europe and large parts of Asia and Africa became one vast battlefield on which after years of struggle not armies but nations broke and ran. When all was over, Torture and Cannibalism were the only expedients that the civilized, scientific, Christian States had been able to deny themselves: and they were of doubtful utility. "

Winston S. Churchill , The World Crisis, 1911-1918