Nietzsche’s hatred of anti-Semitism: „So absurd, so unjustified it is one of the sickest excesses of Imperial Germany’s gawking self-scrutiny.“ In the meantime we have become adequately familiar with the gawking self-scrutiny of Federal Germany, too, and we know that the more critical the issues of economic prosperity, the more vain this scrutiny becomes, and that consequently the hostile feelings toward too many foreigners in our county will begin to grow again.
When we notice the sudden increase in hate, which is no less common among the very young than it is among the old, proven racists, we might get the impression that German emotional life has for some time essentially consisted of a gap; nothing of the colorful mélange that came about could fill it, nothing stirred; once xenophobia appears we immediately sense: That’s it! The feeling is feeling again, it has come to possess something central again. In any case, it is not the moment anymore in which we can safely trust that a liberal democracy, with its simple edge/middle thinking, will be able to manage the parapolitical and negativist needs of a nation over the long term.
From: Botho Strauß (1981). Couples, Passersby
Remembrance of the future
We know that the Jews were prohibited from investigating the future. The Torah and the prayers instruct them in remembrance, however. This stripped the future of its magic, to which all those succumb who turn to the soothsayers for enlightenment.
This does not imply, however, that for the Jews the future turned into homogeneous, empty time. For every second of time was the strait gate through which Messiah might enter.
From: Walter Benjamin (1943). On the Concept of History
“Faith” not in demand
Judaism is thus no transcendental religion; it is concerned with life as we live it and can up to a point grasp it and nothing else. It seems to me, therefore, doubtful whether it can be called a religion in the accepted sense of the word, particulary as no “faith” but the sanctification of life in a supra-personal sense is demanded of the Jew.
If one purges the Judaism of the Prophets and Christianity as Jesus Christ taught it of all subsequent additions, especially those of the priests, one is left with a teaching which is capable of curing all the social ills of humanity.
From: Albert Einstein (1935). The World as I see it
Why reforms fail
The best of the contemporaries of Cusanus demanded the reform of the Church, of both, its head and its members, as well as the reform of the empire. Commissioned with the reform of the Church in Rome itself, he completely failed because Pope and Cardinals were not thinking of adopting reforms concerning their own actions and positions.
Reform as a mere external change in institutions can not succeed. For reform presupposes the inner repentance of those who are involved, the seriousness of a new life that springs from a decision. Cusanus wanted the reforms but did not know their condition in the original transformation of self-sufficiency of the people who realize them.
From: Karl Jaspers (1964). Nicholas Cusanus
The shortening of working hours directly creates an empty space.
To fill it by means of higher activity, neither itself nor the remaining work contains a motive. Therefore, science and art and philosophy had be lowered as media of mere pastime, when they lost the aura of an engagement with the divine.
From: Karlheinz Haag (1983). The Progress in Philosophy
Time and signs
The old modern age has ended. We live in a post-modern as well as a post-Christian age. The present age is demented. It is possessed by a sense of dislocation, a loss of personal identity, an alternating sentimentality and rage which, in an individual patient, could be characterized as dementia. I would call it the age of the theorist-consumer.
All denizens of the age tend to be one or the other or both. Such a denizen can become so frustrated, bored, and enraged that he resorts to violence, violence upon himself or upon others. Or, such a denizen may discover that he is open to a search for signs, some sign other than theorizing or consumption.
There are only two signs in the post-modern age which cannot be encompassed by theory. One sign is one’s self. The only other sign in the world which cannot be encompassed by theory is the Jews, their history, and their presence in the here-and-now. For the self that finds itself lost in the desert of theory and consumption, there is nothing to do but set out as a pilgrim in the desert in search of a sign. In this desert, that of theory and consumption, there remains only one sign, the Jews. By “the Jews” I mean not only Israel, but the worldwide ecclesia instituted by one of them, God become man, a Jew.
From: Crisis Magazine (1990). Article by Walker Percy Why Are You a Catholic?
Secular rationality and religious belief
The central question at issue, then, is this: where is the ethical foundation for political choices to be found? The Catholic tradition maintains that the objective norms governing right action are accessible to reason, prescinding from the content of revelation.
According to this understanding, the role of religion in political debate is not so much to supply these norms, as if they could not be known by non-believers—still less to propose concrete political solutions, which would lie altogether outside the competence of religion—but rather to help purify and shed light upon the application of reason to the discovery of objective moral principles. This “corrective” role of religion vis-à-vis reason is not always welcomed, though, partly because distorted forms of religion, such as sectarianism and fundamentalism, can be seen to create serious social problems themselves. And in their turn, these distortions of religion arise when insufficient attention is given to the purifying and structuring role of reason within religion. It is a two-way process.
From: Address of His Holiness Benedict XVI, London, Westminster Hall, 17 September 2010
How one becomes a human being, a Christian
Later on I discovered, and am still discovering to this day, that one only learns to have faith by living in the full this-worldliness of life.
If one has completely renounced making something of oneself – whether it be a saint or a converted sinner or a church leader (a so-called priestly figure!), a just or an unjust person, a sick or a healthy person – then one throws oneself completely into the arms of God, and this is what I call this-worldliness: living fully in the midst of life's tasks, questions, successes or failures, experiences, and perplexities – then one takes seriously no longer one's own sufferings but rather the suffering of God in the world. Then one stays awake with Christ in Gethsemane. And I think this is faith; this is “metanoia”; this is how one becomes a human being, a Christian (see Jer 45!). How should one become arrogant over successes or shaken by one’s failures when one shares in God’s suffering in the life of this world?
July 21, 1944, the day after the failed assassination attempt on Adolf Hitler
From: Dietrich Bonhoeffer (1953). Letters and Papers from Prison
The judgment of others
All dictators become crazy after some time, because if you are not in control by means of the judgement of others, you don't know what to rely on.
When everyone around you is lying, you cannot see truth anymore. That is why they are becoming more and more eccentric.
From: Ernesto Cardenal (1998). Vida perdida
“It never happened in the world that a people were exiled from their country and afterwards did not assimilate. As a rule, when people are exiled or even if they just emigrate, after a generation or two they become assimilated in their new environment. Millions and millions of Germans emigrated to this country; they all became ‘real’ Americans.
But the Jewish people have been in exile for two thousands years; they have lived in hundreds of countries, spoken many languages and still kept their old language, Hebrew. They kept their Aramaic, later their Jiddish; they kept their books; they did not forsake their faith; and after two thousand years they are going back to Israel. This is such a special case in human history that if it hadn't happened, no one would believe it possible.”
Isaac B. Singer & Richard Burgin (1980). Conversations with Isaac Bashevis Singer