Citati koje bi podijelili s drugima

[Nalla]

Da, koje bitke bijemo s njima bez veze

Kad su arsuzi

[sinuhe]

Najveće moći za koje Zarathustra zna su dobro i zlo.
-Nietzche

[medvjed23]

The cheapest sort of pride is national pride; for if a man is proud of his own nation, it argues that he has no qualities of his own of which he can be proud; otherwise, he would not have recourse to those which he shares with so many millions of his fellow-men. The man who is endowed with important personal qualities will be only too ready to see clearly in what respects his own nation falls short, since their failings will be constantly before his eyes. But every miserable fool who has nothing at all of which he can be proud adopts, as a last resource, pride in the nation to which he belongs; he is ready and glad to defend all its faults and follies, tooth and nail, thus re-imbursing himself for his own inferiority.

[medvjed23]

[Nepenthe11]

Don't take shit from anyone.

Dave Mustaine

[Nalla]

“ne dolaze oni koje čekaš, dolaze oni kojima značiš”

ovo sam pročitala danas na tabli ispred jednog kafića

[petunija]

“ne dolaze oni koje čekaš, dolaze oni kojima značiš”

ovo sam pročitala danas na tabli ispred jednog kafića

Kako lijepa rečenica

[Chloe]

“ne dolaze oni koje čekaš, dolaze oni kojima značiš”

ovo sam pročitala danas na tabli ispred jednog kafića

Istina ...

[Nepenthe11]

[medvjed23]

People are always swayed by authority; and where fame is widespread, it means that ninety-nine out of a hundred take it on faith alone. If a man is famed far and wide in his own lifetime, he will, if he is wise, not set too much value upon it, because it is no more than the echo of a few voices, which the chance of a day has touched in his favor.

Would a musician feel flattered by the loud applause of an audience if he knew that they were nearly all deaf, and that, to conceal their infirmity, they set to work to clap vigorously as soon as ever they saw one or two persons applauding? And what would he say if he got to know that those one or two persons had often taken bribes to secure the loudest applause for the poorest player!

[medvjed23]

[Digla_da_kreci]

[Nalla]

[Digla_da_kreci]

Chinaski

[Nalla]

[medvjed23]

[medvjed23]

Graeber iziđe na ulicu. Kad je išao u klub »Harmonija«, bila je mračna i pusta — sad mu se odjednom učini svjetlija, i život u njoj još ne bijaše zamro. Više nije vidio razorene kuće; sada je vidio i drveće što pupa, dva psa što se igraju i vlažno plavo nebo. Njegovi roditelji ne bijahu mrtvi; i bijahu samo nestali. Prije sat vremena, kad mu je to rekao jednoruki činovnik, izgledalo je to beznadno i gotovo nepodnošljivo, a sada se na zagonetan način pretvorilo u nadu. Znao je da to samo zbog toga, što je jedan čas vjerovao da mu roditelji više ne žive — ali čemu je potrebno manje hrane nego nadi?

Čovječanstvo nije napredovalo mirnim tokom. Uvijek samo u mahovima, trzanju, padovima natrag i grčevima. Bili smo odviše oholi, vjerovali smo da smo već svladali našu krvavu prošlost. Sada znamo da se ne smijemo ni okrenuti, a da nas opet ne dostigne.

»Je li dama također mrtva?«

»Da. Nisu bili ni pravo obučeni. Gospodin Binding u pidžami, a dama u tankoj, svilenoj jutarnjoj haljini. Tako su ih našli. Ništa nisam mogla učiniti. Da se to njemu moralo dogoditi! Umjesto u uniformi!«

»Ne znam zašto je to bilo bolje, kad je već morao umrijeti«, reče Graeber. »Je li već bio ručao?«

»Da, s mnogo teka. I vino i njegov najdraži kolač. Kolač od jabuka sa šlagom.«

»No, vidite, gospođo Kleinert. Bila je to prekrasna smrt. I ja bih jednom htio tako umrijeti. Zato, zaista, ne morate plakati.«

»Ali bilo je prerano.«

»Uvijek je prerano. I kad je čovjeku devedeset...

Josef se smješkao. »Čudnovato je,« reče on. »Čovjek često vjeruje da ubojica uvijek i svagdje mora biti ubojicom, i ništa drugo. A dovoljno je, zapravo, da bi širio oko sebe užasnu bijedu, ako je takav samo od vremena na vrijeme i u malenom dijelu svoga bića. Ili ne?«

»Da«, odvrati Graeber. »Hijena ostaje hijenom. Čovjek ima više varijacija.«

Josef kimne. »Ima duhovitih zapovjednika KZ, stražara esesovaca, koji su između sebe dobrodušni drugovi. Ima ih koji surađuju, gledajući samo na ono takozvano ’dobro’, a užas ne vide ili ga objašnjavaju kao prolaznu krutu nuždu. To su ljudi elastične savjesti.«

»I oni koji se boje.«

»I oni koji se boje«, reče Josef uslužno.

Graeber je šutio. »Htio bih da vam mogu pomoći«, reče onda.

»Nema mnogo što da se pomogne. Ja sam sâm. Ili će me uhvatiti, ili ću se probiti«

»Bit će lijepo živjeti«, reče ona. »Navikli smo na tako malo. Gotovo ni na šta. Zbog toga imamo još mnogo pred sobom. Što je drugim ljudima razumljivo samo po sebi, za nas će biti velika pustolovina. Već i zrak, koji ne miriše na paljevinu. Ili večera bez kupona. Trgovine, u kojima se može naći sve što čovjek zaželi. Gradovi, koji nisu razoreni. Ili moći govoriti, a da se prije toga ne okreneš na sve strane. Ne bojati se više! Dugo će još trebati, ali strah će postajati sve manji i manji i ako se od vremena na vrijeme opet javi, bit će poput sreće, jer čovjek će odmah znati da se više ne treba bojati. Ne vjeruješ li?«

»Da«, reče Graeber s mukom. »Da, Elisabeth. Ako tako gledamo, pred nama leži još mnogo sreće.«

Elisabeth otvori oči. »Gdje su avioni?«

»Ne znam.«

Ona zagladi kosu. »Gladna sam.«

»I ja. Imamo svašta za jelo.«

Graeber ustane i donese konzerve, koje je ponio iz Bindingova podruma. »Evo piletine i telećeg mesa, čak i komadić zeca i usto kompot.«

»Uzmimo zeca i kompot.«

Graeber otvori staklenke. Volio je što mu Elisabeth ne pomaže, nego što leži i čeka. Nije trpio žene, koje se još okružene tajnom i tamom smjesta ponovo pretvaraju u marljive domaćice.

Graeber ponovno napuni čaše. Mjesec je kao zlato stajao u njima.

»Najdraži moj«, reče Elisabeth, »dobro je bdjeti noću. Čovjeku je onda mnogo lakše govoriti.«

»To je istina. Noću si ti zdravo, mlado dijete božje, a ne švelja vojničkih kaputa. A ja nisam vojnik.«

»Noću je čovjek ono što bi zapravo morao biti; ne ono što je postao.«

»Možda.« Graeber pogleda na zeca, kompot i kruh. »Po tome smo mi prilično površni ljudi. Noću uglavnom samo spavamo i jedemo.«

»I ljubimo se. To nije površno.«

»I pijemo.«

»I pijemo«, reče Elisabeth i digne svoju čašu.

Graeber se nasmije. »A zapravo bismo morali biti sentimentalni i žalosni i voditi duboke razgovore. Umjesto toga smo pojeli pola zeca,nalazimo da je život krasan i zahvaljujemo bogu.«

»Tako je bolje, zar ne?«

»To je ono jedino. Kad čovjek ništa ne zahtijeva, sve je darovano.«

»Jesi li to naučio na frontu?«

»Ne, ovdje.«

»To je dobro. Zapravo je to sve što čovjek treba da nauči, zar ne?«

»Da, zatim treba samo još malo sreće.«

»Jesmo li je imali?«

»Da. Imali smo svu koja postoji.«

»Ti nisi tužan što je prošlo?«

»Nije prošlo. Samo se mijenja.«

Ona ga pogleda. »Ne«, reče on. »Tužan sam. Toliko sam tužan, da mislim da ću sutra umrijeti kad te napustim. Ali kad pomislim šta bi se moralo dogoditi da ne budem žalostan, onda postoji samo jedno — da te nikad nisam sreo. Tada ne bih bio tužan već bih ponovo otputovao prazan i ravnodušan. A kad na to pomislim, onda ova tuga više nije tuga. Ona je crna sreća. Druga strana sreće.«

Graeber se vraćao u svoje selo. Slabo večernje rumenilo obojilo je nebo. Više nije padala kiša. Mulj se sušio. Na napuštenim oranicama naglo je proklijalo cvijeće i korov. Front je grmio. Sve odjednom bijaše veoma strano i sve su veze izgledale prekinute. Graeber je poznavao taj osjećaj; događalo bi mu se to često, kad bi se budio noću i nije znao gdje se nalazi. Bilo je to kao da je čovjek pao sa svijeta i sada potpuno osamljen lebdi u tami. To nikad nije dugo trajalo. Čovjek se ubrzo vrati natrag; ali svaki put je ostajao čudnovat i tih osjećaj da se jednom više neće moći vratiti.

Iz knjige Doba života i doba smrti - Erich Maria Remarque

[medvjed23]

Another important element in the wise Conduct of life is to preserve a proper proportion between our thought for the present and our thought for the future; in order not to spoil the one by paying over-great attention to the other. Many live too much in the present — frivolous people, I mean; others, too much in the future, ever anxious and full of care. It is seldom that a man holds the right balance between the two extremes. Those who strive and hope and live only in the future, always looking ahead and impatiently anticipating what is coming, as something which will make them happy when they get it, are,in spite of their very clever airs, exactly like those donkeys one sees in Italy, whose pace may be hurried by fixing a stick on their heads with a wisp of hay at the end of it; this is always just in front of them, and they keep on trying to get it. Such people are in a constant state of illusion as to their whole existence; they go on living ad interim, until at last they die.

Instead, therefore, of always thinking about our plans and anxiously looking to the future, or of giving ourselves up to regret for the past, we should never forget that the present is the only reality, the only certainty; that the future almost always turns out contrary to our expectations; that the past, too, was very different from what we suppose it to have been. Both the past and the future are, on the whole, of less consequence than we think. Distance, which makes objects look small to the outward eye, makes them look big to the eye of thought. The present alone is true and a-ctual; it is the only time which possesses full reality, and our existence lies in it exclusively.

[Chloe]

Another important element in the wise Conduct of life is to preserve a proper proportion between our thought for the present and our thought for the future; in order not to spoil the one by paying over-great attention to the other. Many live too much in the present — frivolous people, I mean; others, too much in the future, ever anxious and full of care. It is seldom that a man holds the right balance between the two extremes. Those who strive and hope and live only in the future, always looking ahead and impatiently anticipating what is coming, as something which will make them happy when they get it, are,in spite of their very clever airs, exactly like those donkeys one sees in Italy, whose pace may be hurried by fixing a stick on their heads with a wisp of hay at the end of it; this is always just in front of them, and they keep on trying to get it. Such people are in a constant state of illusion as to their whole existence; they go on living ad interim, until at last they die.

Instead, therefore, of always thinking about our plans and anxiously looking to the future, or of giving ourselves up to regret for the past, we should never forget that the present is the only reality, the only certainty; that the future almost always turns out contrary to our expectations; that the past, too, was very different from what we suppose it to have been. Both the past and the future are, on the whole, of less consequence than we think. Distance, which makes objects look small to the outward eye, makes them look big to the eye of thought. The present alone is true and a-ctual; it is the only time which possesses full reality, and our existence lies in it exclusively.

[medvjed23]

Evo još

When you find human society disagreeable and feel yourself justified in flying to solitude, you may be so constituted as to be unable to bear the depression of it for any length of time, which will probably be the case if you are young. Let me advise you, then, to form the habit of taking some of your solitude with you into society, to learn to be to some extent alone even though you are in company: not to say at once what you think, and, on the other hand, not to attach too precise a meaning to what others say; rather not to expect much of them, either morally or intellectually and to strengthen yourself in the feeling of indifference to their opinion, which is the surest way of always practicing a praiseworthy toleration. If you do that, you will not live so much with other people, though you may appear to move among them; your relation to them will be of purely objective character. This precaution will keep you from too close contact with society, and therefore secure you against being contaminated or even outraged by it. Society is in this respect like a fire — the wise man warming himself at a proper distance from it; not coming too close like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns.

[izbjeglica_iz_besmisla]

[dr_Evil]

Evo još

When you find human society disagreeable and feel yourself justified in flying to solitude, you may be so constituted as to be unable to bear the depression of it for any length of time, which will probably be the case if you are young. Let me advise you, then, to form the habit of taking some of your solitude with you into society, to learn to be to some extent alone even though you are in company: not to say at once what you think, and, on the other hand, not to attach too precise a meaning to what others say; rather not to expect much of them, either morally or intellectually and to strengthen yourself in the feeling of indifference to their opinion, which is the surest way of always practicing a praiseworthy toleration. If you do that, you will not live so much with other people, though you may appear to move among them; your relation to them will be of purely objective character. This precaution will keep you from too close contact with society, and therefore secure you against being contaminated or even outraged by it. Society is in this respect like a fire — the wise man warming himself at a proper distance from it; not coming too close like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns.

Medjede, tesko je ovo stivo za sabaha, ali ima istine

[Chloe]

Evo još

When you find human society disagreeable and feel yourself justified in flying to solitude, you may be so constituted as to be unable to bear the depression of it for any length of time, which will probably be the case if you are young. Let me advise you, then, to form the habit of taking some of your solitude with you into society, to learn to be to some extent alone even though you are in company: not to say at once what you think, and, on the other hand, not to attach too precise a meaning to what others say; rather not to expect much of them, either morally or intellectually and to strengthen yourself in the feeling of indifference to their opinion, which is the surest way of always practicing a praiseworthy toleration. If you do that, you will not live so much with other people, though you may appear to move among them; your relation to them will be of purely objective character. This precaution will keep you from too close contact with society, and therefore secure you against being contaminated or even outraged by it. Society is in this respect like a fire — the wise man warming himself at a proper distance from it; not coming too close like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns.

[HunterHunts]

Postoji mnogo grradova u koje možeš da odeš, ali samo jedan u koji možeš da se vratiš

[izbjeglica_iz_besmisla]

Postoji milion gradova u koje možeš da odeš, ali samo jedan u koji možeš da se vraćaš.

Đorđe Balašević