Top 172 Quotes & Sayings by Jose Ortega y Gasset - Page 2

In our rather stupid time, hunting is belittled and misunderstood, many refusing to see it for the vital vacation from the human condition that it is, or to acknowledge that the hunter does not hunt in order to kill; on the contrary, he kills in order to have hunted.

We cannot put off living until we are ready. The most salient characteristic of life is its urgency, 'here and now' without any possible postponement. Life is fired at us point-blank.

History is the science of people.

This leads us to note down in our psychological chart of the mass-man of today two fundamental traits: the free expansion of his vital desires, and, therefore, of his personality; and his radical ingratitude towards all that has made possible the ease of his existence. These traits together make up the well-known psychology of the spoilt child.

We need to study the whole of history, not to fall back into it, but to see if we can escape from it.

This is the gravest danger that today threatens civilization: State intervention; the absorption of all spontaneous social effort by the State, that is to say, of spontaneous historical action, which in the long run sustains, nourishes, and impels human destinies.

Poetry has become the higher algebra of metaphors.

Man in a word has no nature; what he has... is history.

To be surprised, to wonder, is to begin to understand. This is the sport, the luxury, special to the intellectual man.

The individual point of view is the only point of view from which one is able to look at the world in its truth.

The common man, finding himself in a world so excellent, technically and socially, believes it has been produced by nature, and never thinks of the personal efforts of highly endowed individuals which the creation of this new world presupposed. Still less will he admit the notion that all these facilities still require the support of certain difficult human virtues, the least failure of which would cause the rapid disappearance of the whole magnificent edifice.

The cynic, a parasite of civilization, lives by denying it, for the very reason that he is convinced that it will not fail.

The masses think that is is easy to flee from reality, when it is the most difficult thing in the world.

The direction of society has been taken over by a type of man who is not interested in the principles of civilisation. Not of this or that civilisation but from what we can judge today of any civilisation. The type of man dominant today is a primitive one, a Naturmensch rising up in the midst of a civilised world.

tragedy in the theater opens our eyes so that we can discover and appreciate the heroic in reality.

Strictly speaking, the mass, as a psychological fact, can be defined without waiting for individuals to appear in mass formation. In the presence of one individual we can decide whether he is "mass" or not. The mass is all that which sets no value on itself good or ill based on specific grounds, but which feels itself "just like everybody," and nevertheless is not concerned about it; is, in fact, quite happy to feel itself as one with everybody else.

These are the only genuine ideas, the ideas of the shipwrecked. All the rest is rhetoric, posturing, farce.

Were art to redeem man, it could do so only by saving him from the seriousness of life and restoring him to an unexpected boyishness. The symbol of art is seen again in the magic flute of the Great God Pan which makes the young goats frisk at the edge of the grove. All modern art begins to appear comprehensible and in a way great when it is interpreted as an attempt to instill youthfulness into an ancient world.

The mass believes that it has the right to impose and to give force of law to notions born in the café.

[T]he mass-man sees in the State an anonymous power, and feeling himself, like it, anonymous, he believes that the State is something of his own. Suppose that in the public life of a country some difficulty, conflict, or problem presents itself, the mass-man will tend to demand that the State intervene immediately and undertake a solution directly with its immense and unassailable resources. This is the gravest danger that to-day threatens civilisation: State intervention; the absorption of all spontaneous social effort by the State.

Man adapts himself to everything, to the best and the worst.

The assurance that we have no means of answering [final] questions is no valid excuse for callousness towards them. The more deeply should we feel, down to the roots of our being, their pressure and their sting. Whose hunger has ever been [sated] with the knowledge that he could not eat?

Civilization is nothing more than the effort to reduce the use of force to the last resort.

I am myself and what is around me, and if I do not save it, it shall not save me.

Man's being is made of such strange stuff as to be partly akin to nature and partly not, at once natural and extranatural, a kind of ontological centaur, half immersed in nature, half transcending it.

The man who discovers a new scientific truth has previously had to smash to atoms almost everything he had learnt, and arrives at the new truth with hands blood stained from the slaughter of a thousand platitudes.

Stupefaction, when it persists, becomes stupidity.

Men play at tragedy because they do not believe in the reality of the tragedy which is actually being staged in the civilised world

Man is a fugitive from nature.

This fighting-shy of every obligation partly explains the phenomenon, half ridiculous, half disgraceful, Of the setting-up in our days of the platform of "youth" as youth. ... In comic fashion people call themselves "young," because they have heard that youth has more rights than obligations, since it can put off the fulfilment of these latter to the Greek Kalends of maturity. ...[T]he astounding thing at present is that these take it as an effective right precisely in order to claim for themselves all those other rights which only belong to the man who has already done something.

Liberalism -- it is well to recall this today -- is the supreme form of generosity; it is the right which the majority concedes to minorities and hence it is the noblest cry that has ever resounded in this planet. It announces the determination to share existence with the enemy; more than that, with an enemy which is weak.

Liberalism is that principle of political rights, according to which the public authority, in spite of being all-powerful, limits itself and attempts, even at ist own expense, to leave room in the state over which it rules for those to live who neither think nor feel as it does, that is to say as do the stronger, the majority.

The metaphor is perhaps one of man's most fruitful potentialities. Its efficacy verges on magic, and it seems a tool for creation which God forgot inside one of His creatures when He made him. All our faculties keep us within the realm of the real, of what is already there. The most we can do is to combine things or break them up. The metaphor alone furnishes an escape; between the real things, it lets emerge imaginary reefs, a crop of floating islands.

It would be a piece of ingenuousness to accuse the man of today of his lack of moral code. The accusation would leave him cold, or rather, would flatter him. Immoralism has become a commonplace, and anybody and everybody boasts of practising it.

Thought is not a gift to man but a laborious, precarious and volatile acquisition.

The choice of a point of view is the initial act of a culture.

To be free means to be lacking in constitutive identity...

The type of human being we prefer reveals the contours of our heart.

We fall in love when our imagination projects nonexistent perfection upon another person. One day, the fantasy evaporates and with it, love dies.

I am free by compulsion, whether I wish to be or not.

Revolution is not the uprising against preexisting order, but the setting up of a new order contradictory to the traditional one

Romantic poses aside, let us recognize that "falling in love"...is an inferior state of mind, a form of transitory imbecility.

Imagine for a moment that each one of us takes only a little more care for each hour of his days, that he demands in it a little more of elegance and intensity; then, multiplying all these minute pressures toward the perfecting and deepening of each life by all the others, calculate for yourselves the gigantic enrichment, the fabulous ennobling which this process would create for human society.

[I]t is necessary to insist upon this extraordinary but undeniable fact: experimental science has progressed thanks in great part to the work of men astoundingly mediocre, and even less than mediocre. That is to say, modern science, the root and symbol of our actual civilization, finds a place for the intellectually commonplace man and allows him to work therein with success.

Hating someone is feeling irritation by their mere existence.

Order is not pressure which is imposed on society from without, but an equilibrium which is set up from within.

Life is a series of collisions with the future.

I have always thought that clarity is a form of courtesy that the philosopher owes; moreover, this discipline of ours considers it more truly a matter of honor today than ever before to be open to all minds ... This is different from the individual sciences which increasingly [interpose] between the treasure of their discoveries and the curiosity of the profane the tremendous dragon of their closed terminology.

He who wishes to teach us a truth should not tell it to us, but simply suggest it with a brief gesture, a gesture which starts an ideal trajectory in the air along which we glide until we find ourselves at the feet of the new truth.

The person portrayed and the portrait are two entirely different things.

The hunter is the alert man. But this itself-life as complete alertness-is the attitude in which the animal exists in the jungle.

Here, then, is the point at which I see the new mission of the librarian rise up incomparably higher than all those preceding. Up until the present, the librarian has been principally occupied with the book as a thing, as a material object. From now on he must give his attention to the book as a living function. He must become a policeman, master of the raging book.

To write well consists of continuously making small erosions, wearing away grammar in its established form, current norms of language. It is an act of permanent rebellion and subversion against social environs.

When you are fed up with the troublesome present, you take your gun, whistle for your dog, go out to the mountain, and, without further ado, give yourself the pleasure during a few hours or a few days of being "Paleolithic."

By speaking, by thinking, we undertake to clarify things, and that forces us to exacerbate them, dislocate them, schematize them. Every concept is in itself an exaggeration.

To learn English you must begin by thrusting the jaw forward, almost clenching the teeth, and practically immbilizing the lips. In this way the English produce the series of unpleasant little mews of which their language consists.

All we are given is possibilities — to make ourselves one thing or another.

Life, individual or collective, personal or historic, is the one entity in the universe whose substance is compact of danger, of adventure. It is, in the strict sense of the word, drama. The primary, radical meaning of life appears when it is employed in the sense not of biology, but of biography. For the very strong reason that the whole of biology is quite definitely only a chapter in certain biographies, it is what biologists do in the portion of their lives open to biography.

I have never said that human society ought to be aristocratic, but a great deal more than that. What I have said, and still believe with ever-increasing conviction, is that human society is always, whether it will or no, aristocratic by its very essence, to the extreme that it is a society in the measure that it is aristocratic, and ceases to be such when it ceases to be aristocratic. Of course I am speaking now of society and not of the State.

Love is exclusivity, selection.