Factuality itself depends for its continued existence upon the existence of the nontotalitarian world.
It now became clear that full national sovereignty was possible only as long as the comity of European nations existed; for it was this spirit of unorganized solidarity and agreement that prevented any government’s exercise of its full sovereign power.
This book has been written against a background of both reckless optimism and reckless despair. It holds that Progress and Doom are two sides of the same medal; that both are articles of superstition, not of faith. It.
Moreover, as the Smolensk Archive spells out in detail, Stalin’s methods of rule succeeded in destroying whatever measure of competence and technical know-how the country had acquired after the October Revolution.
Boers lived on their slaves exactly the way natives had lived on an unprepared and unchanged nature. When the Boers, in their fright and misery, decided to use these savages as though they were just another form of animal life, they embarked upon a process which could only end with their own degeneration into a white race living beside and together with black races from whom in the end they would differ only in the color of their skin.
The outstanding negative quality of the totalitarian elite is that it never stops to think about the world as it really is and never compares the lies with reality. Its most cherished virtue, correspondingly, is loyalty to the Leader, who, like a talisman, assures the ultimate victory of lie and fiction over truth and reality.
No government exclusively based on the means of violence has ever existed. Even the totalitarian ruler, whose chief instrument of rule is torture, needs a power basis – the secret police and its net of informers.
Because of their close relationship to state sources of power, the Jews were invariably identified with power, and because of their aloofness from society and concentration upon the closed circle of the family, they were invariably suspected of working for the destruction of all social structures.
No philosophy, no analysis, no aphorism, be it ever so profound, can compare in intensity and richness of meaning with a properly narrated story.
Violence can be justifiable, but it never will be legitimate. Its justification loses in plausibility the farther its intended end recedes into the future. No one questions the use of violence in self-defense, because the danger is not only clear but also present, and the end justifying the means is immediate.
On trial are his deeds, not the sufferings of the Jews, not the German people or mankind, not even anti-Semitism and racism.
Liberties in the sense of civil rights are the results of liberation, but they are by no means the actual content of freedom, whose essence is admission to the public realm and participation in public affairs.
It belongs among the refinements of totalitarian governments in our century that they don’t permit their opponents to die a great, dramatic martyr’s death for their convictions. A good many of us might have accepted such a death. The totalitarian state lets its opponents disappear in silent anonymity.
Each time you write something and you send it out into the world and it becomes public, obviously everybody is free to do with it what he pleases, and this is as it should be. I do not have any quarrel with this. You should not try to hold your hand now on whatever may happen to what you have been thinking for yourself. You should rather try to learn from what other people do with it.
Banality is the adopted disguise of a very powerful will to abolish conscience.
What prepares men for totalitarian domination in the non-totalitarian world, is the fact that loneliness, once a borderline experience usually suffered in certain marginal social conditions like old age, has become an everyday experience of the ever-growing masses of our century.
Education is the point at which we decide whether we love the world enough to assume responsibility for it.
It has frequently been noticed that the surest long-term result of brainwashing is a peculiar kind of cynicism – an absolute refusal to believe in the truth of anything, no matter how well this truth may be established.
Speaking is also a form of action.
We can no more master the past than we can undo it. But we can reconcile ourselves to it. The form for this is the lament, which arises out of all recollection.
Whoever wants aid and protection from History, in which our insignificant birth is almost lost, must be able to know and understand it.