ILIKES

IVO ANDRIC – PISMO IZ 1920. GODINE

Prica u prvom licu, premijerno objavljena 1946. godine. Vremenski pada u mart 1920. u doba posle Prvog svetskog rata. Pripovedac i njegov prijatelj Maks Levenfeld sede na koferima na železnickoj stanici Slavonski Brod i cekaju voz za koji ne znaju kada ce doci, ali znaju da ce biti prepun. Maks Levenfeld je pripovedacev prijatelj iz mladosti koga nije video nekoliko godina. Levenfeld je Sarajlija, plemenitog porekla, majka mu je bila lepotica na glasu. Pripovedac i Levenfeld postali su prijatelji u gimnaziji, uprkos razlici u godinama, što u tom uzrastu znaci mnogo. Prijateljstvo se produbljuje, mladi ljudi zajedno citaju knjige, i jedan drugom poveravaju tajne. Maks je ateista, a pripovedac koji je od njega mlaci tri godine vidi u njemu i uzor i prijatelja. Maks je, posle mature, otišao u Bec, da studira medicinu i prijateljstvo se prekinulo. Našli su se, slucajno, posle ratnih godina, na peronu železnicke stanice, u išcekivanju beogradskog voza. U nekoliko reci, pricaju jedan drugom kako su proveli rat. Posle vojne lekarske službe Maks je sredio svoju sarajevsku ostavštinu i sprema se da emigrira u Južnu Ameriku. Izmenjen je, i ne razgovara više ni o knjigama ni o poeziji. Za njega pripovedac kaže: „Posle toga velikog rata sretalo se medju inteligentima dosta takvih kivnih ljudi, kivnih na neki narocit nacin, na nešto neodredjeno u životu.“ Maks odlazi zauvek i govori pripovedacu da ce u sebi stalno nositi secanje na Bosnu, kao neku dugu, neizlecivu bolest. Mislio je da ce u njoj provesti život, ali sada zna da nece. Pripovedac ga pita zbog cega, zapravo, on odlazi, zašto beži. Maks na to odgovara da se sve uzrok može svesti na jednu jedinu rec: na mržnju. Pripovedac želi da se usprotivi toj tvrdnji ali u taj mah nailazi voz i razgovor se prekida. Dvadesetak dana kasnije pripovedac u Beogradu dobija pismo. Piše mu Maks Levenfeld. Obrazlaže onu jednu jedinu rec koja je uzrok njegov odlaska. On zna da je Bosna divna, neobicna zemlja, ali je, istovremeno i zemlja mržnje i straha. Bosanski covek nije svestan te mržnje, ciji je korelativ strah. U Bosni i Hercegovini, govori Maks Levenfeld, „ima više ljudi koji su spremni da u nastupima nesvesne mržnje, raznim povodima i pod raznim izgovorima, ubijaju ili budu ubijeni, nego u drugim po ljudstvu i prostranstvu mnogo vecim slovenskim ili neslovenskim zemljama.“(…) „I tako, vi ste osudjeni da živite na dubokim slojevima eksploziva koji se s vremena na vreme pali upravo iskrama tih vaših ljubavi i vaše ognjene i svirepe osecajnosti. Možda je vaša najveca nesreca baš u tome što i ne slutite koliko mržnje ima u vašim ljubavima i zanosima, tradicijama i pobožnostima.“ Levenfeld piše pripovedacu o sarajevskoj noci, o tome kako svaka bogomolja izbija neko svoje doba (katolicka, pravoslavna i muhamedanska) a sam Bog ce, u tom casu, znati koliko je sati po jevrejskom racunanju vremena. Hteo je, kaže, da se posveti izucavanju te mržnje, ali je uvideo da nema ni snage ni sposobnosti za tako nešto. I poželeo je pripovedacu svaku srecu u novom životu i u novoj državi. Prošlo je od tada prvo deset godina, pripovedac je saznao da se Levenfeld naselio u Parizu, gde je otvorio ordinaciju i medju južnoslovenskim svetom postao poznat kao „naš doktor“, da bi, potom, prošlo novih osam godina. Pripovedac saznaje da se doktor kao dobrovoljac uputio u španski gradjanski rat i da je tamo poginuo. Prica završava recenicom-komentarom: „Tako je završio život covek koji je pobegao od mržnje.“

PRIMAL SCREAM: SHOOT SPEED/KILL LIGHT

EPIKTET – Handbüchlein der Moral

http://gutenberg.spiegel.de/?id=5&xid=547&kapitel=1#gb_found

Handbüchlein der Moral

1

Einige Dinge stehen in unserer Macht, andere hingegen nicht. In unserer Macht sind Urteil, Bestrebung, Begier und Abneigung, mit einem Wort alles das, was Produkt unseres Willens ist. Nicht in unserer Macht sind unser Leib, Besitz, Ehre, Amt, und alles was nicht unser Werk ist. Was in unserer Macht ist, ist seiner Natur gemäß frei, kann nicht verboten oder verhindert werden; was aber nicht in unserer Macht steht, ist knechtisch, kann verwehrt werden, gehört einem anderen zu.

Deshalb bedenke, daß du Hinderung erfahren in Trauer und Unruhe geraten, ja sogar Götter und Menschen anklagen wirst, wenn du das von Natur Dienstbare für frei und das Fremde für dein eigen ansiehst. Hältst du dagegen für dein Eigentum nur, was wirklich dein eigen ist, und betrachtest das Fremde als fremd, so wird dich niemand jemals zwingen oder hindern; du wirst niemanden anklagen oder beschimpfen, und nicht das geringste mit Widerwillen tun; niemand kann dir schaden; du wirst keinen Feind haben, und nichts, was dir nachteilig sein könnte, wird dir begegnen.

Willst du nun aber nach so großartigen Dingen trachten, so bedenke, daß du sie nicht bloß mit mittelmäßigen Ernste angreifen, sondern manches gänzlich aufgeben, anderes einstweilen hintansetzen mußt. Wenn du jene Dinge erstrebst, gleichzeitig aber in hohen Ämtern stehen oder reich sein willst, so wirst du wahrscheinlich diese letzteren Güter nur um so weniger erreichen, weil du eben zugleich nach den ersteren begehrst. Ganz sicher aber wirst du dasjenige ganz verfehlen, woraus allein Glück und Freiheit entsteht.

Bemühe dich daher, jedem unangenehmen Gedanken damit zu begegnen, daß du sagst: “Du bist nicht das, was du zu sein scheinst (etwas Reelles), sondern bloß ein Gedankending (eine Einbildung).” Alsdann prüfe nach den von dir angenommenen Grundregeln, besonders nach der ersten, ob es zu den in unserer Macht stehenden Dingen gehöre oder nicht. Gehört es zu den nicht in unserer Macht stehenden, so halte dies Wort bereit: Es berührt mich nicht.

TAJNA KNJIGA STRATEGIJE

( Heido Hidensho )

Vojne snage definišu posebno korištenje jedinica i trupa ( gunpo ), te pripremanje jedne strategije ( heiho ). Vojna jedinica ( gun ) se sastoji od 12 500 vojnika, kako u knjizi Shurei ( odlomak Kakan shiba ) biva opisano. Šest gun-a tvore jedan oh, tri gun-a jedan taikoku, dva gun-a jedan jikoku, jedan gun jedan shokoku. Sve jedinice dobivaju naredjenja od Šoguna ( Shogun )*.

Po knjizi Sanryaku, glavni zadatak jedinica je promatranje raspoloženja mase te sprovodjenje direktiva vlasti. Šogunov zadatak je da mudro vodi zemlju i da štiti svoj narod. Stare knjige prenose da je Šogun mnogo novaca davao u trupe i da ih je podijelio u pet grupa. Prva je koristila luk i strijelu, druga, treca, cetvrta, peta koplja. Vojnici sa macevima su nazivani tampei. U knjizi Shiko se jednostavne helebarde, trostruke helebarde, sjekira, mac i štit te luk i strijela navode kao glavna oružja. Knjiga Shiko govori da su za jednu bitku oružje i strategija najbitniji, da naoružani važe za vojnike. Svi vojnici trebaju poznavati ove tehnike. Ja sam uvijek osjecao jaku potrebu da se bavim strategijama koje su prenošene s generacije na generaciju, tražio sam majstore i studirao njihove nauke.

Tako sam i u stanju svoje znanje u ovoj knjizi zapisati. Podijeljena je u tri ilustrovana dijela: TENRI ( priroda i vrijeme ), CHIRI ( okolina ) i JINRI ( velicina i kvalitet armije ). Oni su opet podijeljeni u pet odlomaka sa 126 dijelova. Svoje znanje nazivam HEIHO HIDENSHO: TAJNA KNJIGA STRATEGIJE. Pored strategija majstora, sadrži i moje sopstvene. Neka svi, koji žele, ovom visokom umjetnošcu ovladaju!

* Stvarno znacenje: “General”, Šogun je bila titula vladara Japana u skoro citavom periodu izmedju 1192-1868.

dEUS – BAD TIMING

Artist: Deus
Album: Pocket Revolution
Title: Bad Timing

Everything is quiet
There, in a pool of light
I would have sworn that she had died
I’m telling you

In all that i will say
In every move i’ll make
You’ll see that i don’t fake Even if i wanted to

She passed it on to me

She walked into my life
The ridiculous and sublime
Beneath the lowered sky
She fell in love

And passed it on to me

I threw it all away
Like a record that you don’t play
And all the hurt i saved
Well, time had come

I passed it on to her

Do you realize
Do you realize
To look into her eyes
And to let her go

To pass it on to him

Now everything was quiet
I would have sworn that she had died
And i didn’t even try….

(Was it bad timing?)
Now all you want to hear
Is everything you fear
So don’t you come too near

Cause everything you need
You’ll get from her

NIETZSCHE, NIETZSCHE, NIETZSCHE…

http://www.zeno.org/Philosophie/M/Nietzsche,+Friedrich

THE DOCTRINE OF THE MEAN – CONFUCIUS

What Heaven has conferred is called The Nature; an accordance withthis nature is called The Path of duty; the regulation of this path iscalled Instruction. The path may not be left for an instant. If it could be left, itwould not be the path. On this account, the superior man does not waittill he sees things, to be cautious, nor till he hears things, to beapprehensive. There is nothing more visible than what is secret, and nothingmore manifest than what is minute. Therefore the superior man iswatchful over himself, when he is alone. While there are no stirrings of pleasure, anger, sorrow, or joy, themind may be said to be in the state of Equilibrium. When thosefeelings have been stirred, and they act in their due degree, thereensues what may be called the state of Harmony. This Equilibrium isthe great root from which grow all the human actings in the world, andthis Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and ahappy order will prevail throughout heaven and earth, and all thingswill be nourished and flourish. Chung-ni said, “The superior man embodies the course of the Mean;the mean man acts contrary to the course of the Mean. “The superior man’s embodying the course of the Mean is because heis a superior man, and so always maintains the Mean. The mean man’sacting contrary to the course of the Mean is because he is a mean man, and has no caution.”

U BORBI MIRA NEMA

U borbi mira nema.
I u snu kad sanjaš, obzorja u magli; na pute kad se spremaš, a znaš da nisu tvoji…
Ali ovo jesu puti moji! Ja drugih nemam.
Kroz sve živote ove pute sanjam… Materice biram…

Znala je da ima šest stanja podsvijesti.

I da ima samo jedna svijest;
samo jedan svijet, kroz koji duša luta kao talas od kraja pa do pocetka…

I opet…

Farse je kraljica.
Leptirica.
Lažne srece glumica…
Umjesto prosvijetljenja, svakog puta novi život bira…

“Umirem rado…”

Rece.

PISMENOST

PERSPEKTIVEN

SCENA III – REBALKANACIJA

Mjesto radnje: studio “ TV SVIJET2”
Vrijeme: 22:53 h
Likovi: James Johansson, Spikerka

U pozadini snimci za samita, razne druge slike, animacije, prenosi, etc.

SPIKERKA: “Dragi gledaoci, sa nama je James Johansson, predsjednik strucne komisije za odabir najpodobnijeg naroda za prvu kolonizaciju vanzemaljskog sistema, strucnjak za nacionalne genetike i kolektivnu svijest, te podsvijest.

Gospodine Johansson, ovo su zaista istorijski trenuci za ljudsku civilizaciju. Nalazimo se na prekretnici, po prvi put u povijesti ljudska vrsta fizicki naseljava drugi svijet. Kako je došlo do odabira Bosanaca za jedan tako odgovoran poduhvat?”

J.J.: “Moram vam reci da smo godinama radili na projektu analiziranja mentaliteta. Vec na samom pocetku je bilo jasno da mnogi narodi nemaju osnovne kvalitete koji su neophodni za uspješnu kolonizaciju. Primarni selektivni uslovi su bili kontinuirani višemilenijumski opstanak na jednom teritoriju, raznovrsni ( što bi Bosanci rekli, kroz smijeh, “cas ´vako, cas ´nako” ) uslovi života te iz toga rezultirajuca sociologija, psihologija i patologija. Tu su odmah otpali skoro svi. Kako se lista potom sve vise i vise sužavala, tako nam je bilo sve teže donijeti odluku koja tri naroda da predložimo samitu. Na kraju smo izabrali Norvežane, Tibetance i Bosance.”

SPIKERKA: “I zašto baš Bosanci?”

J.J.: “Tu je odluku jednoglasno donio samit naroda. Iz razumljivih razloga, koje cu da pojasnim: genetska raznovrsnost nastala kao proizvod miješanja interkontinentalnih genetika tokom hiljada godina, sto garantuje novoj koloniji genetsku raznovrsnost; dalje, jedinstveni mehanizmi adaptiranja novim uslovima – tu smo prije svega analizirali mehanizme življenja pod okupacijama. Sposobnost vegetiranja i umiranja uz humor, sto je od vitalnog humanoidnog interesa u slucaju da dodje do nepredvidjenog desetkovanja populacije: to vam daje odredjenu garanciju da se prezivjeli nece lako dati demoralisati. Zatim mentalitetna karakteristika prihvatanja datih realnosti, tipa “Tako je, kako je“. I to s takvom frapantnom nonšalantnošcu, da se pitate da li je rijec o mazohizmu, bolesnoj apaticnosti ili intelektualnoj zaostalosti. Naravno, nakon odredjenog vremena shvatite da je rijec o genijalnom evolutivnom pomaku, no za to je bilo potrebno pregrst analiza… Zatim INAT – od iznimne važnosti, a niko ga drugi ne posjeduje u tolikoj mjeri kao Bosanci – ti ljudi ce nevjerovatne stvari uciniti iz inata, samo da se ne bi reklo “Et vidiš da ne može”. On ce vama na to reci “Ne može? Ti meni da ne može? E sad ceš da vidis da može, cuj on ce meni da ne može… Ja kad se zainatim…” A to je bitno kad naseljavate beživotne sredine. Mogao bih sada nabrajati u nedogled… No osnovno je: sa svim tim karakteristikama, zaista granici sa magijom da još uopšte postoje. I baš to, što još uvijek postoje a prema sebi su takvi kakvi su, drugi su prema njima takvi kakvi su, a oni i nakon više hiljada godina zive kako zive, sve ih to cini endemicnima: pazite, s nicim, nikako, biti vazda i svakako… To je misterija ljudskog roda. Ja se slažem u potpunosti s odlukom samita; garantira ljudskoj vrsti opstanak… Pa sad, Bože moj, što bi Bosanci rekli “Bolje ikako nego nikako!” ( tip se smije )

SPIKERKA: “U koliko etapa ce teci proces naseljavanja?”

J.J.: “Da bi ste imali zdravu koloniju, neophodno je na drugi svijet poslati 150 – 200 hiljada ljudi. To ce naravno imati šestok sociološki impakt na preostalo društvo. Da bi smo potpomogli preostali narod, cinicemo sve da uvide ljepote vanzemaljskog i shvate cast im ukazanu, realiziraju prednosti življenja u pogranicnim zemljama, te zemljama prvog, drugog, treceg svijeta… Objasnicemo šta im se sve nudi: mit, posao, prava, rahatluk, korijen – matice… Racunamo da ce otprilike jedan milion Bosanaca shvatiti da smo u pravu i s tim u vezi emigrativno postupiti…”

SPIKERKA: “A šta je sa ostalima?”

J.J.: “E što se njih tice, ne znam šta bih Vam rekao… Bicemo tu da im pomognemo, da što lakše prebrode taj prvi period. Nije baš svejedno kada odjednom “izgubite” trecinu sunarodnjaka… No, ne sikirajte se vi za njih, opstace oni, kao i vazda do sada…”

SPIKERKA: “Gospodine Johansson, hvala vam na iscrpnim pojašnjenjima”.

J.J.: “Hvala i vama na pozivu”.

SPIKERKA: “Pra…” cap, prekida se projekcija.

ARISTOTELES – THE GOOD FOR MAN

Book I: The Good for Man

Chapter 1.

All human activities aim at some good: some goods subordinate to others.

EVERY art and every inquiry, and similarly every action and pursuit, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim. But a certain difference is found among ends; some are activities, others are products apart from the activities that produce them. Where there are ends apart from the actions, it is the nature of the products to be better than the activities. Now, as there are many actions, arts, and sciences, their ends also are many; the end of the medical art is health, that of shipbuilding a vessel, that of strategy victory, that of economics wealth. But where such arts fall under a single capacity–as bridle-making and the other arts concerned with the equipment of horses fall under the art of riding, and this and every military action under strategy, in the same way other arts fall under yet others–in all of these the ends of the master arts are to be preferred to all the subordinate ends; for it is for the sake of the former that the latter are pursued. It makes no difference whether the activities themselves are the ends of the actions, or something else apart from the activities, as in the case of the sciences just mentioned.

Chapter 5.

We are responsible for bad as well as for good actions.

The end, then, being what we wish for, the means what we deliberate about and choose, actions concerning means must be according to choice and voluntary. Now the exercise of the virtues is concerned with means. Therefore virtue also is in our own power, and so too vice. For where it is in our power to act it is also in our power not to act, and vice versa; so that, if to act, where this is noble, is in our power, not to act, which will be base, will also be in our power, and if not to act, where this is noble, is in our power, to act, which will be base, will also be in our power. Now if it is in our power to do noble or base acts, and likewise in our power not to do them, and this was what being good or bad meant, then it is in our power to be virtuous or vicious.

The saying that ‘no one is voluntarily wicked nor involuntarily happy’ seems to be partly false and partly true; for no one is involuntarily happy, but wickedness is voluntary. Or else we shall have to dispute what has just been said, at any rate, and deny that man is a moving principle or begetter of his actions as of children. But if these facts are evident and we cannot refer actions to moving principles other than those in ourselves, the acts whose moving principles are in us must themselves also be in our power and voluntary.

But not only are the vices of the soul voluntary, but those of the body also for some men, whom we accordingly blame; while no one blames those who are ugly by nature, we blame those who are so owing to want of exercise and care. So it is, too, with respect to weakness and infirmity; no one would reproach a man blind from birth or by disease or from a blow, but rather pity him, while every one would blame a man who was blind from drunkenness or some other form of self-indulgence. Of vices of the body, then, those in our own power are blamed, those not in our power are not. And if this be so, in the other cases also the vices that are blamed must be in our own power.

Now some one may say that all men desire the apparent good, but have no control over the appearance, but the end appears to each man in a form answering to his character. We reply that if each man is somehow responsible for his state of mind, he will also be himself somehow responsible for the appearance; but if not, no one is responsible for his own evildoing, but every one does evil acts through ignorance of the end, thinking that by these he will get what is best, and the aiming at the end is not self-chosen but one must be born with an eye, as it were, by which to judge rightly and choose what is truly good, and he is well endowed by nature who is well endowed with this. For it is what is greatest and most noble, and what we cannot get or learn from another, but must have just such as it was when given us at birth, and to be well and nobly endowed with this will be perfect and true excellence of natural endowment. If this is true, then, how will virtue be more voluntary than vice? To both men alike, the good and the bad, the end appears and is fixed by nature or however it may be, and it is by referring everything else to this that men do whatever they do.

Whether, then, it is not by nature that the end appears to each man such as it does appear, but something also depends on him, or the end is natural but because the good man adopts the means voluntarily virtue is voluntary, vice also will be none the less voluntary; for in the case of the bad man there is equally present that which depends on himself in his actions even if not in his end. If, then, as is asserted, the virtues are voluntary (for we are ourselves somehow partly responsible for our states of character, and it is by being persons of a certain kind that we assume the end to be so and so), the vices also will be voluntary; for the same is true of them.

With regard to the virtues in general we have stated their genus in outline, viz. that they are means and that they are states of character, and that they tend, and by their own nature, to the doing of the acts by which they are produced, and that they are in our power and voluntary, and act as the right rule prescribes. But actions and states of character are not voluntary in the same way; for we are masters of our actions from the beginning right to the end, if we know the particular facts, but though we control the beginning of our states of character the gradual progress is not obvious any more than it is in illnesses; because it was in our power, however, to act in this way or not in this way, therefore the states are voluntary.

Let us take up the several virtues, however, and say which they are and what sort of things they are concerned with and how they are concerned with them; at the same time it will become plain how many they are. And first let us speak of courage.

EPICTETUS – THE DISCOURSES, BOOK IV

About freedom

He is free who lives as he wishes to live; who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action are not impeded, whose desires attain their purpose, and who does not fall into that which he would avoid. Who, then, chooses to live in error? No man. Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? No man. Not one then of the bad lives as he wishes; nor is he, then, free. And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? Not one. Do we then find any of the bad free from sorrow, free from fear, who does not fall into that which he would avoid, and does not obtain that which he wishes? Not one; nor then do we find any bad man free.

If, then, a man who has been twice consul should hear this, if you add, “But you are a wise man; this is nothing to you”: he will pardon you. But if you tell him the truth, and say, “You differ not at all from those who have been thrice sold as to being yourself not a slave,” what else ought you to expect than blows? For he says, “What, I a slave, I whose father was free, whose mother was free, I whom no man can purchase: I am also of senatorial rank, and a friend of Caesar, and I have been a consul, and I own many slaves.” In the first place, most excellent senatorial man, perhaps your father also was a slave in the same kind of servitude, and your mother, and your grandfather and all your ancestors in an ascending series. But even if they were as free as it is possible, what is this to you? What if they were of a noble nature, and you of a mean nature; if they were fearless, and you a coward; if they had the power of self-restraint, and you are not able to exercise it.

“And what,” you may say, “has this to do with being a slave?” Does it seem to you to be nothing to do a thing unwillingly, with compulsion, with groans, has this nothing to do with being a slave? “It is something,” you say:but who is able to compel me, except the lord of all, Caesar?” Then even you yourself have admitted that you have one master. But that he is the common master of all, as you say, let not this console you at all: but know that you are a slave in a great family. So also the people of Nicopolis are used to exclaim, “By the fortune of Caesar, are free.”

F. NIETZSCHE – JENSEITS VON GUT UND BÖSE

DER FREIE GEIST

O sancta simplicitas! In welcher seltsamen Vereinfachung und Fälschung lebt der Mensch! Man kann sich nicht zu Ende wundern, wenn man sich erst einmal die Augen für dies Wunder eingesetzt hat! Wie haben wir alles um uns hell und frei und leicht und einfach gemacht! wie wußten wir unsern Sinnen einen Freipaß für alles Oberflächliche, unserm Denken eine göttliche Begierde nach mutwilligen Sprüngen und Fehlschlüssen zu geben! – wie haben wir es von Anfang an verstanden, uns unsre Unwissenheit zu erhalten, um eine kaum begreifliche Freiheit, Unbedenklichkeit, Unvorsichtigkeit, Herzhaftigkeit, Heiterkeit des Lebens, um das Leben zu genießen! Und erst auf diesem nunmehr festen und granitnen Grunde von Unwissenheit durfte sich bisher die Wissenschaft erheben, der Wille zum Wissen auf dem Grunde eines viel gewaltigeren Willens, des Willens zum Nicht-wissen, zum Ungewissen, zum Unwahren! Nicht als sein Gegensatz, sondern – als seine Verfeinerung! Mag nämlich auch die Sprache, hier wie anderwärts, nicht über ihre Plumpheit hinauskönnen und fortfahren, von Gegensätzen zu reden, wo es nur Grade und mancherlei Feinheit der Stufen gibt; mag ebenfalls die eingefleischte Tartüfferie der Moral, welche jetzt zu unserm unüberwindlichen »Fleisch und Blut« gehört, uns Wissenden selbst die Worte im Munde umdrehen: hier und da begreifen wir es und lachen darüber, wie gerade noch die beste Wissenschaft uns am besten in dieser vereinfachten, durch und durch künstlichen, zurechtgedichteten, zurechtgefälschten Welt festhalten will, wie sie unfreiwillig-willig den Irrtum liebt, weil sie, die Lebendige – das Leben liebt!

THE FREE SPIRIT

O sancta simplicitiatas! In what strange simplification and falsification man lives! One can never cease wondering when once one has got eyes for beholding this marvel! How we have made everything around us clear and free and easy and simple! how we have been able to give our senses a passport to everything superficial, our thoughts a godlike desire for wanton pranks and wrong inferences!–how from the beginning, we have contrived to retain our ignorance in order to enjoy an almost inconceivable freedom, thoughtlessness, imprudence, heartiness, and gaiety–in order to enjoy life! And only on this solidified, granitelike foundation of ignorance could knowledge rear itself hitherto, the will to knowledge on the foundation of a far more powerful will, the will to ignorance, to the uncertain, to the untrue! Not as its opposite, but–as its refinement! It is to be hoped, indeed, that LANGUAGE, here as elsewhere, will not get over its awkwardness, and that it will continue to talk of opposites where there are only degrees and many refinements of gradation; it is equally to be hoped that the incarnated Tartuffery of morals, which now belongs to our unconquerable “flesh and blood,” will turn the words round in the mouths of us discerning ones. Here and there we understand it, and laugh at the way in which precisely the best knowledge seeks most to retain us in this SIMPLIFIED, thoroughly artificial, suitably imagined, and suitably falsified world: at the way in which, whether it will or not, it loves error, because, as living itself, it loves life!

DEPECHE MODE

WALKING IN MY SHOES

I would tell you about the things they put me through
The pain I’ve been subjected to
But the Lord himself would blush
The countless feasts laid at my feet
Forbidden fruits for me to eat
But I think your pulse would start to rush

Now I’m not looking for absolution
Forgiveness for the things I do
But before you come to any conclusions
Try walking in my shoes
Try walking in my shoes

You’ll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
If you try walking in my shoes

Morality would frown upon
Decency look down upon
The scapegoat fate’s made of me
But I promise now, my judge and jurors
My intentions couldn’t have been purer
My case is easy to see

I’m not looking for a clearer conscience
Peace of mind after what I’ve been through
And before we talk of any repentance
Try walking in my shoes
Try walking in my shoes

You’ll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
If you try walking in my shoes
Try walking in my shoes

Now I’m not looking for absolution
Forgiveness for the things I do
But before you come to any conclusions
Try walking in my shoes
Try walking in my shoes

You’ll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
You’ll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
Try walking in my shoes
If you try walking in my shoes
Try walking in my shoes