A Quote by Gaston Bachelard
It is a poor reverie which invites a nap. One must even wonder whether, in this "failing asleep", the subconscious itself does not undergo a decline in being.
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Here we are at the very core of the thesis we wish to defend in the present essay: reverie is under the sign of the anima. When the reverie is truly profound, the being who comes to dream within us is our anima. For a philosopher who takes his inspiration from phenomenology, a reverie on reverie is very exactly a phenomenology of the anima, and it is by coordinating reveries on reverie that he hopes to constitute a "Poetics of reverie". In other words, the poetics of reverie is a poetics of the anima.
A universe comes to contribute to our happiness when reverie comes to accentuate our repose. You must tell the man who wants to dream well to begin by being happy. Then reverie plays out its veritable destiny; it becomes poetic reverie and by it, in it, everything becomes beautiful. If the dreamer had "the gift" he would turn his reverie into a work. And this work would be grandiose since the dreamed world is automatically grandiose.
The reverie we intend to study is poetic reverie. This is a reverie which poetry puts on the right track, the track an expanding consciousness follows. This reverie is written, or, at least, promises to be written. It is already facing the great universe of the blank page. Then images begin to compose and fall into place.
I wonder, sometimes, whether men and women in fact are capable of learning from history--whether we progress from one stage to the next in an upward course or whether we just ride the cycles of boom and bust, war and peace, ascent and decline.
All you have to do, is to see whether the law takes from some what belongs to them in order to give it to others to whom it does not belong. We must see whether the law performs, for the profit of one citizen and to the detriment of others, an act which that citizen could not perform himself without being guilty of a crime. Repeal such a law without delay. ... [I]f you don't take care, what begins by being an exception tends to become general, to multiply itself, and to develop into a veritable system.
It is quite evident that a barrier must be cleared in order to escape the psychologists and enter into a realm which is not "auto-observant", where we ourselves no longer divide ourselves into observer and observed. Then the dreamer is completely dissolved in his reverie. His reverie is his silent life. It is that silent peace which the poet wants to convey to us.
You must be respectful and assenting, but without being servile and abject. You must be frank, but without indiscretion, and close, without being costive. You must keep up dignity of character, without the least pride of birth, or rank. You must be gay, within all the bounds of decency and respect; and grave, without the affectation of wisdom, which does not become the age of twenty. You must be essentially secret, without being dark and mysterious. You must be firm, and even bold, but with great seeming modesty.
To lose one's self in reverie, one must be either very happy, or very unhappy. Reverie is the child of extremes.
Believe me, that nap is better than sitting there for three hours and nothing's coming. I've learned that even if I've slept nine hours and I just finished breakfast, if I feel sleepy when I'm in front of that computer, I'll take a nap. And it really does help.
But only that soul can be my friend which I encounter on the line of my own march, that soul to which I do not decline, and which does not decline me, but, native of the same celestial latitude, repeats in its own all my experience.
We may wonder at the choice of Israel and Rome as the archetypes of the new nation, in view of the long history of suffering of the former and the decline of the latter. We may wonder that our ancestors over-looked the darker days of those earlier nations. They did not. They hoped to construct a republic on principles to sound that if we should decline in piety and public virtue we would meet the inexorable fate of nations, which are as but dust in the hands of God.
The world does not have time to be with the poor, to learn with the poor, to listen to the poor. To listen to the poor is an exercise of great discipline, but such listening surely is what is required if charity is not to become a hatred of the poor for being poor.
Since time itself is not movement, it must somehow have to do with movement.Time is initially encountered in those entities which are changeable, change is in time. How is time exhibited in this way of encountering it, namely, as that within which things change? Does it here give itself as itself in what it is? Can an axplacation of time starts here guarantee that time will thereby provide as it were the fundamental phenomena that determine it in its own being?
A prince who will not undergo the difficulty of understanding must undergo the danger of trusting.
There can be no doubt that the young of today have to be protected against certain poisonous effects inherent in present-day civilization. Five social diseases surround them, even in early childhood. There is the decline in fitness due to modern methods of locomotion; the decline in initiative due to the widespread disease of spectatoritis; the decline in care and skill due to the weakened tradition of craftsmanship; the decline in self-discipline due to the ever-present availability of tranquilizers and stimulants, and the decline in compassion, which William Temple called "spiritual death.
I have a hard time getting past the day without the nap, so the nap is a must.
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