A Quote by Emma Goldman
'What I believe' is a process rather than a finality. Finalities are for gods and governments, not for the human intellect.
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What I believe is a process rather than a finality.
I believe in the gods; or rather I believe that I believe in the gods. But I don't believe that they are great brooding presences watching over us; I believe they are completely absent minded.
The gods have fled, I know. My sense is the gods have always been essentially absent. I do not believe human beings have played games or sports from the beginning merely to summon or to please or to appease the gods. If anthropologists and historians believe that, it is because they believe whatever they have been able to recover about what humankind told the gods humankind was doing. I believe we have played games, and watched games, to imitate the gods, to become godlike in our worship of eachother and, through those moments of transmutation, to know for an instant what the gods know.
I'm fascinated by failure, and I'm fascinated by finality. Shakespeare's historical plays are more universal than his comedies because they relate to the finality of life. Without finality, life would not be beautiful.
The object of all religious activity is to mingle the human and the non-human, and the lower gods represent that which is cast back to the human from the non-human - human gods merely, practice-gods who embody the errors which man makes in first conceiving the non-human.
The Divine intellect indeed knows infinitely more propositions [than we can ever know]. But with regard to those few which the human intellect does understand, I believe that its knowledge equals the Divine in objective certainty.
Im fascinated by failure, and Im fascinated by finality. Shakespeares historical plays are more universal than his comedies because they relate to the finality of life. Without finality, life would not be beautiful.
A human group transforms itself into a crowd when it suddenly responds to a suggestion rather than to reasoning, to an image rather than to an idea, to an affirmation rather than to proof, to the repetition of a phrase rather than to arguments, to prestige rather than to competence.
Skepticism rather than credulity is the highest principle that the human intellect can use to ennoble our existence.
Eighty-five percent of the reasons for failure are deficiencies in the systems and process rather than the employee. The role of management is to change the process rather than badgering individuals to do better.
Art is the final cunning of the human soul which would rather do anything than face the gods.
Governments want efficient technicians, not human beings, because human beings become dangerous to governments – and to organized religions as well. That is why governments and religious organizations seek to control education.
You are therefore able to run on this path, on which God is found above all vision, hearing, taste, touch, smell, speech, sense, rationality, and intellect. It is found as none of these, but rather above everything as God of gods and King of all kings. Indeed, the King of the world of the intellect is the King of kings and Lord of lords in the universe.
And what avails it that science has come to treat space and time as simply forms of thought, and the material world as hypothetical, and withal our pretension of property and even of self-hood are fading with the rest, if, at last, even our thoughts are not finalities, but the incessant flowing and ascension reach these also, and each thought which yesterday was a finality, to-day is yielding to a larger generalization?
I believe that the idea of the totality, the finality of the master-plan, is misguided. One should advocate a gradual transformation of public space, a metamorphic process, without relying on a hypothetical time in the future when everything will be perfect. The mistake of planners and architects is to believe that fifty years from now Alexanderplatz will be perfected. -p.197
Now the myths represent the Gods themselves and the goodness of the Gods subject always to the distinction of the speakable and the unspeakable, the revealed and the unrevealed, that which is clear and that which is hidden: since, just as the Gods have made the goods of sense common to all, but those of intellect only to the wise, so the myths state the existence of Gods to all, but who and what they are only to those who can understand.
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