A Quote by Robert Musil
And since the possession of qualities presupposes that one takes a certain pleasure in their reality, all this gives us a glimpse of how it may all of a sudden happen to someone who cannot summon up any sense of reality — even in relation to himself — that one day he appears to himself as a man without qualities.
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It is the duty of a great person so to demean himself, as that whatever endowments he may have, he may appear to value himself upon no qualities but such as any man may arrive at.
Love is in the pleasure of possession, but in the Love of Allah there is no pleasure of possession, because the stations of the Reality are wonderment, the cancelling of the debt which is owed, and the blinding of vision. The Love of the human being for God is a reverence which penetrates the very depths of his being, and which is not permitted to be given except to Allah alone. The Love of Allah for the human being is that He Himself gives proof of Himself, not revealing Himself to anything that is not He.
Of course, man is also a weak creature with many bad qualities. And it depends on which of his qualities will in a certain social situation and in a certain climate prevail, which qualities will awaken. The totalitarian system was masterful in how it managed to mobilize all the bad qualities.
There is no such thing on earth as an uninteresting subject; the only thing that can exist is an uninterested person. Nothing is more keenly required than a defence of bores. When Byron divided humanity into the bores and bored, he omitted to notice that the higher qualities exist entirely in the bores, the lower qualities in the bored, among whom he counted himself. The bore, by his starry enthusiasm, his solemn happiness, may, in some sense, have proved himself poetical. The bored has certainly proved himself prosaic.
The noble man honours in himself the powerful one, him also who has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for all that is severe and hard.
Sometimes a man imagines that he will lose himself if he gives himself, and keep himself if he hides himself. But the contrary takes place with terrible exactitude.
The man who lives in division is living in death. He cannot find himself because he is lost; he has ceased to be a reality. The person he believes himself to be is a bad dream.
A cultivated and decent man cannot be vain without setting a fearfully high standard for himself, and without despising and almost hating himself at certain moments.
The Honorable Elijah Muhammad says that if the - what should happen is the black man himself should learn how to develop himself, in the same sense that the white man has developed himself. Then they can both come together and recognize each other as equals.
I've always been literally a lover of the absurd. I think the absurd gives a new dimension to reality and even to common sense. And life, you know, on an everyday basis, is absurd, or may turn out to be absurd. There's no reality without absurdity.
Apparently when we enter the Earth existence, the third dimensional reality, we exist with a façade as actors playing various roles. For some it is the adventure of the experience, the journey. For others it is entrapment in an illusion that takes on all the qualities of reality.
Money alone is only a mean; it presupposes a man to use it. The rich man can go where he pleases, but perhaps please himself nowhere. He can buy a library or visit the whole world, but perhaps has neither patience to read nor intelligence to see.... The purse may be full and the heart empty. He may have gained the world and lost himself; and with all his wealth around him ... he may live as blank a life as any tattered ditcher.
Emotions are raised in us, not only by the qualities and actions of others, but also by their feelings. I cannot behold a man in distress, without partaking of his pain; nor in joy, without partaking of his pleasure.
A man may have to die for our country: but no man must, in any exclusive sense, live for his country. He who surrenders himself without reservation to the temporal claims of a nation, or a party, or a class is rendering to Caesar that which, of all things, most emphatically belongs to God: himself.
The world takes us at our own valuation. It believes in the man who believes in himself, but it has little use for the timid man: the one who is never certain of himself, who cannot rely on his own judgment, who craves advice from others, and is afraid to go ahead on his own account.
The wise man does not permit himself to set up even in his own mind any comparisons of his friends. His friendship is capable of going to extremes with many people, evoked as it is by many qualities.
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