A Quote by George Orwell
A tragic situation exists precisely when virtue does not triumph but when it is still felt that man is nobler than the forces which destroy him.
Related Quotes
Obviously, a man's judgement cannot be better than the information on which he has based it. Give him the truth and he may still go wrong when he has the chance to be right, but give him no news or present him only with distorted and incomplete data, with ignorant, sloppy or biased reporting, with propaganda and deliberate falsehoods, and you destroy his whole reasoning processes, and make him something less than a man.
Everybody Moral courage is a virtue of higher cast and nobler origin than physical. It springs from a consciousness of virtue and renders a man, in the pursuit or defense of right, superior to the fear of reproach, opposition, or contempt.
And who is so barbarous as not to understand that the foot of a man is nobler than his shoe, and his skin nobler than that of the sheep with which he is clothed.
What freedom does a starving man have?" The answer is that starvation is a tragic human condition- perhaps more tragic than loss of freedom. That does not prevent these from being two different things.
No vice exists which does not pretend to be more or less like some virtue, and which does not take advantage of this assumed resemblance.
Man is only a reed, the weakest in nature, but he is a thinking reed. There is no need for the whole universe to take up arms to crush him: a vapour, a drop of water is enough to kill him. but even if the universe were to crush him, man would still be nobler than his slayer, because he knows that he is dying and the advantage the universe has over him. The universe knows none of this.
He who gives himself to a lover because he is a good man, and in the hope that he will be improved by his company, shows himself to be virtuous, even though the object of his affection turn out to be a villain, and to have no virtue; and if he is deceived he has committed a noble error. For he has proved that for his part he will do anything for anybody with a view to virtue and improvement, than which there can be nothing nobler.
As one who knows many things, the humanist loves the world precisely because of its manifold nature and the opposing forces in itdo not frighten him. Nothing is further from him than the desire to resolve such conflictsand this is precisely the mark of the humanist spirit: not to evaluate contrasts as hostility but to seek human unity, that superior unity, for all that appears irreconcilable.
That that which is neither true nor truthlike does not exist. Now, whatever exists, exists otherwise in something else than it exists in itself.
Faith is the sense of life, that sense by virtue of which man does not destroy himself, but continues to live on. It is the force whereby we live.
The diseases which destroy a man are no less natural than the instincts which preserve him.
The most tragic consequence of our criticism of a man is to block his way to humiliation and grace, precisely to drive him into the mechanisms of self justification and into his faults instead of freeing him from them. For him, our voice drowns the voice of God.
It is a tragic paradox that the very qualities that have led to man's extraordinary capacity for success are also those most likely to destroy him.
[I]t is tragic that the forces for destruction that we unleashed are stronger than man's present ability to control them.
What a man does, that he has. What has he to do with hope or fear? In himself is his might. Let him regard no good as solid but that which is in his nature, and which must grow out of him as long as he exists. The goods of fortune may come and go like summer leaves; let him scatter them on every wind as the momentary signs of his infinite productiveness.
Existential psychotherapy is the movement which, although standing on one side on the scientific analysis owed chiefly to the genius of Freud , also brings back into the picture the understanding of man on the deeper and broader level man as the being who is human. It is based on the assumption that it is possible to have a science of man which does not fragmentize man and destroy his humanity at the same moment as it studies him. It unites science and ontology .
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