A Quote by Salvatore Quasimodo
The poet's spoken discourse often depends on a mystique, on the spiritual freedom that finds itself enslaved on earth.
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Thinking and spoken discourse are the same thing, except that what we call thinking is, precisely, the inward dialogue carried on by the mind with itself without spoken sound.
I don't think science is necessarily incompatible with mystical or spiritual sensibilities. I often weigh them equally in my thinking, which sometimes finds itself into the work.
The freedom of an individual depends upon that individual's freedom to alter his considerations of space, energy, time and life and his roles in it. If he cannot change his mind about these, he is then fixed and enslaved amidst barriers such as those of the physical universe, and barriers of his own creation. Man thus is seen to be enslaved by barriers of his own creation. He creates these barriers himself, or by agreeing with things which hold these barriers to be actual.
A poet’s freedom lies precisely in the impossibility of worldly success. It is the freedom of one who knows he will never be anything but a failure in the world’s estimation, and may do as he pleases. The poet is a man on the sidelines of life, sidelined for life. He belongs to the aristocracy of the outcast, the lowest of the low, below the salt of the earth. A member of the most ancient regime in the world. One that cannot, it seems, be overthrown.
Architecture is a discourse; everything is a discourse. Fashion discourse is actually a micro-discourse, because it's centered around the body. It is the most rapidly developing form of discourse.
At first, man was enslaved by the gods. But he broke their chains. Then he was enslaved by the kings. But he broke their chains. He was enslaved by his birth, by his kin, by his race. But he broke their chains. He declared to all his brothers that a man has rights which neither god nor king nor other men can take away from him, no matter what their number, for his is the right of man, and there is no right on earth above this right. And he stood on the threshold of freedom for which the blood of the centuries behind him had been spilled.
No poet will ever take the written word as a substitute for the spoken word; he knows that it is on the spoken word, and the spoken word only, that his art is founded.
The master plan does not have a master plan. Television ultimately finds itself, and after it finds itself, it finds itself changing.
In wanting freedom we discover that it depends entirely on the freedom of others, and that the freedom of others depends on ours. . . I am obliged to want others to have freedom at the same time that I want my own freedom. I can take freedom as my goal only if I take that of others as a goal as well.
Every poet, be his outward lot what it may, finds himself born in the midst of prose; h e has to struggle from the littleness and obstruction of an actual world into the freedom and infinitude of an ideal.
The human race finds itself in a better situation when it has the higher level of freedom.
The English people believes itself to be free; it is gravely mistaken; it is free only during election of members of parliament; as soon as the members are elected, the people is enslaved; it is nothing. In the brief moment of its freedom, the English people makes such a use of that freedom that it deserves to lose it.
Our city finds itself in an uncomfortable place: on the frontline between freedom and auto_cracy.
We will freedom for freedom’s sake, in and through particular circumstances. And in thus willing freedom, we discover that it depends entirely upon the freedom of others and that the freedom of others depends upon our own. Obviously, freedom as the definition of a man does not depend upon others, but as soon as there is a commitment, I am obliged to will the liberty of others at the same time as my own. I cannot make liberty my aim unless I make that of others equally my aim.
Truth is not spoken in anger. Truth is spoken, if it ever comes to be spoken, in love. The gaze of love is not deluded. It sees what is best in the beloved even when what is best in the beloved finds it hard to emerge into the light.
Freedom in economic arrangements is itself a component of freedom broadly understood, so economic freedom is an end in itself ... Economic freedom is also an indispensable means toward the achievement of political freedom.
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