Top 173 Quotes & Sayings by Vaclav Havel - Page 2

The previous regime ... reduced man to a means of production and nature to a tool of production. Thus it attacked both their very essence and their mutual relationship. It reduced gifted and autonomous people to nuts and bolts in some monstrously huge, noisy, and stinking machine.

You can't spend your whole life criticizing something and then, when you have the chance to do it better, refuse to go near it.

I am not an optimist, because I am not sure that everything ends well. Nor am I a pessimist, because I am not sure that everything ends badly. I just carry hope in my heart.

I really do inhabit a system in which words are capable of shaking the entire structure of government, where words can prove mightier than 10 military divisions.

Planetary democracy does not yet exist but our global civilization is already preparing a place for it. It is the very Earth we inhabit linked with Heaven above us. Only in this setting can the mutuality and the commonality of the human race be newly created with reverence and gratitude for that which transcends each of us and all of us together.

Man is a part of the world, and his spirit is part of the spirit of the world. We are merely a peculiar mode of Being, a living atom within it, or, rather, a cell that, if sufficiently open to itself and its own mystery, can also experience the mystery, the will, the pain, and the hope of the world.

If every day a man takes orders in silence from an incompetent superior, if every day he solemnly performs ritual acts which he privately finds ridiculous, if he unhesitatingly gives answers to questionnaires which are contrary to his real opinions and is prepared to deny his own self in public, if he sees no difficulty in feigning sympathy or even affection where, in fact, he feels only indifference or aversion, it still does not mean that he has entirely lost the use of one of the basic human senses, namely, the sense of humiliation.

It would appear that the traditional parliamentary democracies can offer no fundamental opposition to that automatism of technological civilization and the industrial-consumer society, for they too are being dragged helplessly along by it. People are manipulated in ways that are infinitely more subtle and refined than the brutal methods used in post-totalitarian societies.

Without commonly shared and widely entrenched moral values and obligations, neither the law, nor democratic government, nor even the market economy will function properly.

The only lost cause is one we give up on before we enter the struggle.

We fell morally ill because we became used to saying something different from what we thought.

All human suffering concerns each human being.

I have found that good taste, oddly enough, plays an important role in politics. Why is it like that? The most probable reason is that good taste is a visible manifestation of human sensibility toward the world, environment, people.

Though my heart may be left of centre, I have always known that the only economic system that works is a market economy... This is the only natural economy, the only kind that makes sense, the only one that can lead to prosperity, because it is the only one that reflects the nature of life itself.

Every consession gives rise to further concessions, we cannot back down, because behind us there is only an abyss, we must keep our promises and demand that they be kept.

The only salvation of the world today... is the rapid dissemination of the basic values of the West, that is, the ideas of democracy, human rights, the civil society, and the free market.

Human beings are compelled to live within a lie, but they can be compelled to do so only because they are in fact capable of living in this way. Therefore not only does the system alienate humanity, but at the same time alienated humanity supports this system as its own involuntary master plan, as a degenerate image of its own degeneration, as a record of people's own failure as individuals.

Self-confidence is not pride. Just the contrary: only a person or a nation that is self-confident, in the best sense of the word, is capable of listening to others, accepting them as equals, forgiving its enemies and regretting its own guilt.

It's not hard to stand behind one's successes. But to accept responsibility for one's failures... that is devishly hard!

A person who has been seduced by the consumer value system, whose identity is dissolved in an amalgam of the accouterments trappings of mass civilization, and who has no roots in the order of being, no sense of responsibility for anything higher than his own personal survival, is a demoralized person. The system depends on this demoralization, deepens it, is in fact a projection of it into society.

As in everything else, I must start with myself. That is: in all circumstances try to be decent, just, tolerant, and understanding, and at the same time try to resist corruption and deception. In other words, I must do my utmost to act in harmony with my conscience and my better self.

People thought they could explain and conquer nature-yet the outcome is that they destroyed it and disinherited themselves from it.

The only thing I can recommend at this stage is a sense of humor, an ability to see things in their ridiculous and absurd dimensions, to laugh at others and at ourselves, a sense of irony regarding everything that calls out for parody in this world. In other words, I can only recommend perspective and distance.

Human rights, human freedoms... and human dignity have their deepest roots somewhere outside the perceptible world... while the state is a human creation, human beings are the creation of God.

Hope is the deep orientation of the human soul that can be held at the darkest times.

I do think Russian foreign policy is very savvy. There's a need for great caution because the Russians are able to discreetly blackmail countries.

The question is wholly other, deeper and equally relevant to all: whether we shall, by whatever means, succeed in reconstituting the natural world as the true terrain of politics, rehabilitating the personal experience of human beings as the initial measure of things, placing morality above politics and responsibility above our desires, in making human community meaningful, in returning content to human speech, in reconstituting, as the focus of all social action, the autonomous, integral, and dignified human "I."

The experience I'm talking about has given me one certainty: the salvation of this human world lies nowhere else than in the human heart, in the human power to reflect, in human meekness and in human responsibility. Without a global revolution in human consciousness, nothing will change for the better, and the catastrophe toward which this world is headed will be unavoidable.

If the world is to change for the better it must start with a change in human consciousness, in the very humanness of modern man.

If by believing you mean praying to an anthropomorphic deity who created the world and half controls it and half observes it, then I am probably not a believer. But if you mean that it is not all accidental, that there is a mystery to existence, a deeper meaning, that I do believe in.

I am convinced that we will never build a democratic state based on rule of law if we do not at the same time build a state that is-regardless of how unscientific this may sound to the ears of a political scientist-humane, moral, intellectual and spiritual, and cultural.

We live in the postmodern world, where everything is possible and almost nothing is certain.

Hope is not a feeling of certainty that everything ends well. Hope is just a feeling that life and work have a meaning.

Hope is not a feeling. It is not the belief that things will turn out well, but the conviction that what you are doing makes sense, no matter how things turn out.

Speaking about myself, I've been pleasantly surprised that my older plays are still being performed. Most important is that they still have something to say to today's audience, in particular the young people who enjoy my plays. That's the best I could hope for, that the plays aren't single-use products of one era.

A human action becomes genuinely important when it springs from the soil of a clearsighted awareness of the temporality and the ephemerality of everything human. It is only this awareness that can breathe any greatness into an action.

The truth is not simply what you think it is; it is also the circumstances in which it is said, and to whom, why, and how it is said.

If I have accomplished anything good, then it's mainly because I've been driven by the need to know whether I can accomplish things I'm not sure I have the capacity for.

Those who rebelled against totalitarian rule and those who simply managed to remain themselves and think freely, were all persecuted. We should not forget any of those who paid for our present freedom in one way or another.

People have passed through a very dark tunnel at the end of which there was a light of freedom. Unexpectedly they passed through the prison gates and found themselves in a square. They are now free and they don't know where to go.

Modern science kills God and takes his place on the vacant throne. Science is the sole legitimate arbiter of all relavent truth.

The world is not divided into two types of being, one superior and the other merely surrounding it. Being, nature, the universe - they are all one infinitely complex and mysterious metaorganism of which we are but a part, though a unique one.

The worst thing is that we live in a contaminated moral environment. We fell morally ill because we became used to saying something different from what we thought. Concepts such as love, friendship, compassion, humility or forgiveness lost their depth and dimension.

Frank Zappa was one of the gods of the Czech underground, I thought of him as a friend. Whenever I feel like escaping from the world of the Presidency, I think of him.

The dissident does not operate in the realm of genuine power at all. He is not seeking power. He has no desire for office and does not gather votes. He does not attempt to charm the public, he offers nothing and promises nothing. He can offer, if anything, only his own skin - and he offers it solely because he has no other way of affirming the truth he stands for. His actions simply articulate his dignity as a citizen, regardless of the cost.

I am not sure one is capable of reflecting absurdity without having a strong sense of meaning. Absurdity makes sense only against a meaningful background. It is the deeper meaning that is shedding light on the absurdity. There must be a vanish point, a metaphysical horizon if you will where absurdity and meaning merge.

It cannot suffice to invent new machines, new regulations, new institutions. It is necessary to change and improve our understanding of the true purpose of what we are and what we do in the world. Only such a new understanding will allow us to develop new models of behavior, new scales of values and goals, and thereby invest the global regulations, treaties and institutions with a new spirit and meaning.

It seems to me that one of the most basic human experiences, one that is genuinely universal and unites-or, more precisely, could unite-all of humanity, is the experience of transcendence in the broadest sense of the word.

There can be no doubt that distrust of words is less harmful than unwarranted trust in them. Besides, to distrust words, and indict them for the horrors that might slumber unobtrusively within them - isn’t this, after all, the true vocation of the intellectual?

Ultimately, power only really listens to power, and if government is to be improved, we must be able to threaten its existence, not merely its reputation.

People, your Government has returned to you!

Technological measures are important, but equally important is... a consciousness of the commonality of all living beings and an emphasis on shared responsibility.

If a single writer in a country is in chains, then there are some links of that chain that binds us all.

By perceiving ourselves as part of the river, we take responsibility for the river as a whole.

We must come to understand the deep mutual connection or kinship between the various forms of our spirituality. We must recollect our original spiritual and moral substance, which grew out of the same essential experience of humanity. I believe that this is the only way to achieve a genuine renewal of our sense of responsibility for ourselves and for the world. And at the same time, it is the only way to achieve a deeper understanding among cultures that will enable them to work together in a truly ecumenical way to create a new order for the world.

There is only one thing I will not concede: that it might be meaningless to strive in a good cause.

When a person tries to act in accordance with his conscience, when he tries to speak the truth, when he tries to behave like a citizen, even in conditions where citizenship is degraded, it won't necessarily lead anywhere, but it might. There's one thing, however, that will never lead anywhere, and that is speculating that such behavior will lead somewhere.

The hope of the world lies in the rehabilitation of the living human being, not just the body but also the soul.

When a man has his heart in the right place and good taste, he can not only do well in politics but is even predetermined for it. If someone is modest and does not yearn for power, he is certainly not ill-equipped to engage in politics; on the contrary, he belongs there. What is needed in politics is not the ability to lie but rather the sensibility to know when, where, how and to whom to say things.

A genuinely fundamental and hopeful improvement in "systems" cannot happen without a significant shift in human consciousness.