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Quote by Arthur Koestler

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The Yogi and the Commissar, and Other Essays

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Arthur Koestler
Arthur Koestler

Arthur Koestler was a Hungarian-British author, journalist, and political activist. He is renowned for his novel 'Darkness at Noon' and his involvement in the Spanish Civil War. Koestler's writings frequently delved into the themes of totalitarianism and the individual's resistance to oppression. more

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“On the edge conversations with my son. My son (the one who can't easily decide) asked me in a positive note, "Mommy how can you be fearless and decide easily." To which I carefully replied: "It's not that I am without fear. In fact, after having you - I have a lot. Nothing is easy when you don't really know what you want. But if you truly do want things to happen, your fears will be overshadowed by making your dreams come true. Just make one step at a time and with each step the shadows of doubt and fear will fall behind you." "But Mommy, how do you know which decision to make?" "I don't always know. This or that, no matter which side I take, no one really knows what awaits so I take whatever I feel is right for me and the people who will be directly affected by my decisions. Nevertheless, I have guidelines that I live by: BTS. Believe in luck but work hard, Trust yourself that you can handle anything and Show respect to the people who will be directly affected by your choices.”

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“In addition, of course, they would be taken to a bath and in the bath vestibule they would be ordered to leave their leather coats, their Romanov sheepskin coats, their woolen sweaters, their suits of fine wool, their felt cloaks, their leather boots, their felt boots (for, after all, these were no illiterate peasants this time, but the Party elite—editors of newspapers, directors of trusts and factories, responsible officials in the provincial Party committees, professors of political economy, and, by the beginning of the thirties, all of them understood what good merchandise was). "And who is going to guard them?" the newcomers asked skeptically. "Oh, come on now, who needs your things?" The bath personnel acted offended. "Go on in and don't worry." And they did go in. And the exit was through a different door, and after passing through it, they received back cotton breeches, field shirts, camp quilted jackets without pockets, and pigskin shoes. (Oh, this was no small thing! This was farewell to your former life—to your titles, your positions, and your arrogance!) "Where are our things?" they cried. "Your things you left at home!" some chief or other bellowed at them. "In camp nothing belongs to you. Here in camp, we have communism! Forward march, leader!" And if it was "communism," then what was there for them to object to? That is what they had dedicated their lives to.”

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“Para Mary, o problema era claro: ali estava uma possibilidade de trabalho, a qual devia ser aproveitada sem hesitação; Feld pagava bem e a atividade televisiva proporcionaria enorme prestígio; todas as semanas, no final do programa de Coelho Hentman, o nome de Chuck, como um dos escritores, surgiria na tela, para todo o mundo não-comuna. Mary sentiria orgulho, e aí residia o fator-chave: o trabalho do marido seria notavelmente criativo. E para Mary, a criatividade era o abre-te-sésamo da vida; o trabalho para a CIA, programando simulacros para propaganda que tagarelavam mensagens para africanos, latino-americanos e asiáticos incultos, não dava asas à criatividade; as mensagens costumavam ser as mesmas e, de qualquer maneira, a CIA era dona de má reputação nos círculos liberais, vanguardistas e sofisticados frequentados por Mary.”

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“While entrusting the intellectuals with a critical role in the forthcoming revolution, Bakunin at the same time cautioned them against attempting to seize political power on their own, in the manner of the Jacobins or their eager disciple Auguste Blanqui. On this point Bakunin was most emphatic. The very idea that a tiny band of conspirators could execute a coup d'état for the benefit of the people was, in his derisive words, a "heresy against common sense and historical experience." These strictures were aimed as much at Marx as at Blanqui. For both Marx and Bakunin, the ultimate goal of the revolution was a stateless society of men liberated from the bonds of oppression, a new world in which the free development of each was the condition for the free development of all. But where Marx envisioned an intervening proletarian dictatorship that would eliminate the last vestiges of the bourgeois order, Bakunin was bent on abolishing the state outright. The cardinal error committed by all revolutions of the past, in Bakunin's judgment, was that one government was turned out only to be replaced by another. The true revolution, then, would not capture political power; it would be a social revolution, ridding the world of the state itself.”

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“The biography of John Wesley is surely unique. Here is a man born in the first decade of his century, who sees it through into the last; a man so far in reaction from the tendencies of his age that he seems a living commentary on them, yet so much the child of his age that you cannot think of him as fitting in with any other. A High Churchman in his youth, he makes for himself in the unsympathetic surroundings of Oxford an enclave of primitive observance and of ascetic living; such is his personal influence that he seems destined, if that were possible, to shake Oxford out of its long dream. Dis aliter visum; he undergoes an experience of conversion before his lifetime has reached its mid-point. A sensational conversion; the finished product of the schools becomes the disciple of a foreign visitor to our shores, by no means his match in intellect. Thenceforward, he must fight by other methods, and for the most part with other companions, that battle against irreligion to which he has dedicated his youth. He has made his own soul, but the battle is not yet over; he finds himself in conflict with the men who had been his closest comrades in arms, and who still share his own beliefs but exaggerate their emphasis in a degree which he thinks dangerous. A man who once seemed likely to do great things for the Church of England, yet whose influence, on the whole, was to damage her position in the eyes of his contemporaries; a man, nevertheless, who lived to see something of the old bitterness against him die down, whose age was cheered by public recognition at once welcome, unsought, and unexpected. So far, however, there is nothing unique about John Wesley. A careful reperusal of the foregoing paragraph will show that it all applies equally to the career of Cardinal Newman. Wesley and Newman-you might think that some elfin fate had arranged this odd consent between the stars of the two men, just so as to throw into relief the vast difference there was between them. Newman, so sensitive, so warm in his attachments, so revealing in This content downloaded from his literary confidences, Wesley, so unruffled by opposition, so half-hearted in his familiarities, so circumspect in his admissions; Newman, the recluse, Wesley, a lifelong vagabond in the service of his gospel; Newman, painstaking in his judgements, fastidious in his style, Wesley, leaping to infallible conclusions and throwing them at you with the first words that came to hand; Newman, such a child of the Renaissance, Wesley, so fundamentally a Puritan. And, deeper down, Newman the apostle of religious authority, Wesley, a cheerful experimentalist who in all the hesitations of a lifetime never asked himself by what right he ruled, or on what basis of intellectual certainty he believed.”

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