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Solipsism Quotes

Browse 45 quotes about Solipsism.

Solipsism Quotes

“Here in Alpha City, we have a common saying: “What we call ‘sky’ is merely a figment of our narrative.” The most dreamy-eyed among us seem to adorn themselves and their aspirations in that proverb and you’ll see it everywhere: in advertisements on the sides of streetcars and auto-rickshaws, spelled out in studs and rhinestones on designer jackets, emblazoned in the intricate designs of facial tattoos—even painted on city walls by putrid vandals and inspiring street artists. There is something glorious about kneading out into the doughy firmament the depth and breadth of one’s own universe, in rendering the contours of a sky whose limits are predicated only upon the bounds of one’s own imagination. The fact of the matter is that we cannot see the natural sky at all here. It is something like a theoretical mathematical expression: like the square-root of ‘negative one’—certainly it could be said to have a purpose for existing, but to cast eyes upon it, in its natural quantity, would be something akin to casting one’s eyes upon the raw elements comprising our everyday sustenance. How many of us have even borne close witness to the minute chemical compounds that react to lend battery power to our portable electronics? The sky is indeed such a concealed fixture now. It is fair to say that we have purged our memories of its true face and so we can only approximate a canvas and project our desires upon it to our heart’s dearest fancy. The most cynical among us would ostensibly declare it an unavoidable tragedy, but perhaps even these hardened individuals could not remember the naked sky well enough to know if what they were missing was something worthwhile. Perhaps, it’s cynical of me to say so! In any case, we have our searchlights pointed upwards and crisscrossing that expanse of heavens as though to make some sensational and profane joke of ourselves to the surrounding universe. We beam already video images of beauty pageants and dancing contests with smiling mannequins who look like buffoons. And so, the face of space cloaks itself behind our light pollution—in this respect, our mirrored sidewalks and lustrous streets do little to help our cause—and that face remains hidden from us in its jeering ridicule, its mocking laughter at this inexorable farce of human existence.”

“Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.”

“And since today’s all there is for now, that’s everything. Who knows if I’ll be dead the day after tomorrow? If I’m dead the day after tomorrow, the thunderstorm day after tomorrow Will be another thunderstorm than if I hadn’t died. Of course I know thunderstorms don’t fall because I see them, But if I weren’t in the world, The world would be different — There would be me the less — And the thunderstorm would fall on a different world and would be another thunderstorm. No matter what happens, what’s falling is what’ll be falling when it falls. (7/10/1930)”

“War, famine, disease, genocide. Death, in a million different forms, often painful and protracted for the poor individual wretches involved. What god would so arrange the universe to predispose its creations to experience such suffering, or be the cause of it in others? What master of simulations or arbitrator of a game would set up the initial conditions to the same pitiless effect? God or programmer, the charge would be the same: that of near-infinitely sadistic cruelty; deliberate, premeditated barbarism on an unspeakably horrific scale.” Hyrlis looked expectantly at them. “You see?” he said. “By this reasoning we must, after all, be at the most base level of reality – or at the most exalted, however one wishes to look at it. Just as reality can blithely exhibit the most absurd coincidences that no credible fiction could convince us of, so only reality – produced, ultimately, by matter in the raw – can be so unthinkingly cruel. Nothing able to think, nothing able to comprehend culpability, justice or morality could encompass such purposefully invoked savagery without representing the absolute definition of evil. It is that unthinkingness that saves us. And condemns us, too, of course; we are as a result our own moral agents, and there is no escape from that responsibility, no appeal to a higher power that might be said to have artificially constrained or directed us.”

“Every morning, the newspapers are crammed full of human-interest stories, and on television we see one human after another. When animals do make an occasional appearance, they are ascribed human characteristics to make them palatable. And people only talk about themselves. Even if the subject is natural phenomena like earthquakes, tsunamis or cherry blossoms coming into full bloom, everything is seen in terms of the impact on people. Nothing delights people more than to talk about people dying or being killed.”

“It is wrong to oppose to objects an isolated ego-subject, without seeing in the Dasein the basic constitution of being-in-the-world; but it is equally wrong to suppose that the problem is seen in principle and progress made toward answering it if the solipsism of the isolated ego is replaced by a solipsism en deux in the I-thou relationship. As a relationship between Dasein and Dasein this has its possibility only on the basis of being-in-the-world. Put otherwise, being-in-the-world is with equal originality both being-with and being-among.”

“A good critic is trying to tell you what she has learned about herself from the reading of a particular piece of literature. A bad reviewer is often trying to tell you how smart he is by declaring whether or not he liked a particular book. If he liked the book, then this is the kind of book a superior person likes, and vice versa. He might try to explain why he didn’t like it, but the review is really just a tautology. “I didn’t like this book because it is bad,” is equivalent to “This book is bad because I didn’t like it.”

“When confronting their distorted way of living, personal essayists must inevitably deal with the horrors of the solipsistic self. Essayists remind us to be astutely aware that life is what occurs before death, and because life is the only truth that we will ever experience, we might as well attempt to get our arms around it and embrace it with all our might. In contrast to the essayist’s desire to make clear-cut distinctions, poetry is an airy art form that makes ample use of metaphors and allusions.”

“A person whom trains alone in isolation for extended hours or otherwise lives in a state of exile from civilization while pursuing his or her private passions can fall victim to the solipsism syndrome, a psychological state where they do not perceive the world as external to their mind. Feelings of loneliness, detachment, and indifference to the outside world characterize this syndrome.”

“There is a certain solipsism to serious illness which claims all of one's attention as certainly as an astronomical black hole seizes anything unlucky enough to fall within its critical radius.”

“But to demand that a work be “relatable” expresses a different expectation: that the work itself be somehow accommodating to, or reflective of, the experience of the reader or viewer. The reader or viewer remains passive in the face of the book or movie or play: she expects the work to be done for her. If the concept of identification suggested that an individual experiences a work as a mirror in which he might recognize himself, the notion of relatability implies that the work in question serves like a selfie: a flattering confirmation of an individual's solipsism.”

“People think that I've committed myself to idealism, to solipsism, or to doctrines of the cabala, because I've used them in my tales. But really I was only trying to see what could be done with them. On the other hand, it might be argued that if I use them it's because I was feeling an affinity to them. Of course, that's true.”

“But the young educated adults of the 90s -- who were, of course, the children of the same impassioned infidelities and divorces Mr. Updike wrote about so beautifully -- got to watch all this brave new individualism and self-expression and sexual freedom deteriorate into the joyless and anomic self-indulgence of the Me Generation. Today's sub-40s have different horrors, prominent among which are anomie and solipsism and a peculiarly American loneliness: the prospect of dying without once having loved something more than yourself.”

“Despite popular opinion, there are no important parallels between Madonna and Monroe, who was a virtuoso comedienne but who was in secure, depressive, passive-aggressive, and infuriatingly obstructionist in her career habits. Madonna is manic, perfectionist, workaholic. Monroe abused alcohol and drugs, while Madonna shuns them. Monroe had a tentative, melting, dreamy solipsism; Madonna has Judy Holliday's wisecracking smart mouth and Joan Crawford's steel will and bossy, circus master managerial competence.”

“Sometimes I think I am going mad. I live for days in the mystery and tears of things so that the commonest object, the most familiar face- even my own- become ghostly, unreal, enigmatic. I get into an attitude of almost total scepticism, nescience, solipsism, in a world of dumb, sphinx-like things that cannot explain themselves. The discovery of how I am situated- a sentient being on a globe in space overshadows me. I wish I were just nothing.”