Don Colachos Aphorisms

English translations of the aphorisms of Nicols Gmez Dvila

Epigraphs

Quel fanatisme! exclama le pharmacien, en se penchant vers le notaire.

(Gustave Flaubert, Madame Bovary, Part 2, Chapter 8)

Oh! Pues si no me entienden--respondi Sanchono es maravilla que mis sentencias sean tenidas
por disparates.
(Cervantes, Don Quixote, Part 2, Chapter 19)

, .
(Diogenes Lartius, Lives and Opinions of Eminent Philosophers, Book VII, Life of Herillus)

A hand, a foot, a leg, a head,

Stood for the whole to be imagind.
(Shakespeare, The Rape of Lucrece, ll. 1427-8)

Aux meilleurs esprits

Que d'erreurs promises!
Ni vu ni connu,
Le temps d'un sein nu
Entre deux chemises!
(Paul Valry, Le Sylphe)

Da es sich hier um die lange Logik einer ganz bestimmten philosophischen Sensibilitt handelt
und nicht um ein Durcheinander von hundert beliebigen Paradoxien und Heterodoxien, ich
glaube, davon ist auch meinen wohlwollendsten Lesern nichts aufgegangen.
(Nietzsche, Letter to Georg Brandes, 8 January 1888)

Et miraris quod paucis placeo cui cum paucis convenit, cui omnia fere aliter videntur ac vulgo, a
quo semper quod longissime abest id penitus rectum iter censeo.
(Petrarch, Epistolae de Rebus Familiaribus, Book XIX, Letter 7)
About
A. Introduction

Don Colachos Aphorisms is the culmination of what began as a small personal project but
quickly developed into something much bigger: a translation of nearly all of Nicols Gmez
Dvila, Escolios a un Texto Implcito: Seleccin(Bogot: Villegas Editores, 2001). Gmez
Dvila deserves to be much better known in the English-speaking world than he currently is.
The aim of this website is simply to give an idea of what Gmez Dvila accomplished as a
writer and thinker.

Don Colachos Aphorisms is perhaps best viewed as a stop-gap measure. The translations on
this website are entirely unofficial; they are merely intended to fill the need for an English
translation of Nicols Gmez Dvilas work until an official translation is published.

That said, this website has four main features.

First, the main page of the blog contains many individual aphorisms. Each aphorism is
separately numbered in the order in which it appears. (The numbers given to all the
aphorisms on this site are also unofficial.) The original Spanish for each aphorism appears in
the comments section. Some comments also contain background information on the
individual aphorism.

The epigraphs in the left sidebar are also part of Gmez Dvilas work. These epigraphs are
quotations from other authors which Gmez Dvila placed at the beginning of Escolios a un
Texto Implcito as a hermeneutical key for his readers. A translation and explanation of these
epigraphs can be found here.

Second, the section entitled Who was Nicols Gmez Dvila? contains six pages. It
contains a short biography of Gmez Dvila, as well as a brief overview of his thought. (The
overview is obviously aimed primarily at an American audience, but it should still be relevant
to English speakers from around the world.) The bibliography page contains a list of all the
works published by Gmez Dvila, as well as reprints and foreign translations. The final three
items are translations of two German reviews and of the introduction to the German edition
of Notas.

Third, the section entitled What did Nicols Gmez Dvila think about? contains
pages that gather together aphorisms according to topic. These pages should aid the reader
who has only just discovered Gmez Dvila and wants to find out what he had to say about a
specific topic.

Fourth, the section entitled Links contains only one page, Internet Resources. This page
points the curious reader to other websites which contain more information about Gmez
Dvila. Because very little has been published about Gmez Dvila in English, this page is
probably of the most value to those who can read other languages, especially Spanish and
German. If a reader has found a website which he thinks would be of interest to others, he is
welcome to leave a link in the comments section.

B. How to Navigate Don Colacho's Aphorisms

There are three ways to read this blog:

First, the reader can go through the aphorisms by topic. That is what the section
entitled What did Nicols Gmez Dvila think about? is for.
Second, the reader can go through each aphorism individually. The English will appear in the
main post, and the original Spanish in the comments section. To move from aphorism to
aphorism, the reader should click on older post or newer post below each aphorism. The
aphorisms are divided into five groups, depending on which book they were originally
published in:

Escolios a un Texto Implcito I (1977): #1 - #809

Escolios a un Texto Implcito II (1977): #810 - #1,627
Nuevos Escolios a un Texto Implcito I (1986): #1,628 - #2,110
Nuevos Escolios a un Texto Implcito II (1986): #2,111 - #2,574
Sucesivos Escolios a un Texto Implcito (1992): #2,575 - #2,988

Third, the reader can read aphorisms--English only--in sets of 50. To move from page to page,
the reader should scroll to the bottom of the page and click on older posts or newer posts. The
aphorisms are divided into five groups, depending on which book they were originally
published in:

Escolios a un Texto Implcito I (1977) starts at #1.

Escolios a un Texto Implcito II (1977) starts at #810.
Nuevos Escolios a un Texto Implcito I (1986) starts at #1,628.
Nuevos Escolios a un Texto Implcito II (1986) starts at #2,111.
Sucesivos Escolios a un Texto Implcito starts at #2,575.
Who was Nicols Gmez Dvila?
A Short Life of Nicols Gmez Dvila
Nicols Gmez Dvila was born in Cajic, Colombia (near Bogot), on May 18, 1913, into a
wealthy bourgeois family. When he was six, his family moved to Europe, where they lived for
the next seventeen years. During his familys stay in Europe, young Nicols would spend most
of the year at a school run by Benedictines in Paris, but would often go for his vacations to
England. However, during his time in Paris he was beset by a long-lasting illness which
confined him to his bed for most of two years. It was during this illness that under the
direction of private tutors he learned to read Latin and Greek fluently and to love the classics.
His formal education ended at the secondary level.

When Gmez Dvila turned twenty-three, he moved back to Bogot, and almost immediately
upon his return married Emilia Nieto Ramos. According to German writer Martin Mosebach,
she was already married when she met Gmez Dvila, and had to obtain an annulment in
order to be able to marry him. However their marriage may have started out, it lasted for over
fifty years. After the wedding, the young couple moved into the house in Bogot that was to
remain their home for the course of their entire marriage. There they raised three children:
two sons and a daughter.

After establishing his household, Gmez Dvila, or don Colacho as he became known to his
friends, led a life of leisure. Because his own father was for most of his long life able to attend
to the family carpet factory, Gmez Dvila only had to manage the business for a short period
himself, before in turn passing it on to his son. However, even during the time when he bore
primary responsibility for the business, he did not pay excessive attention to it. Mosebach
reports that Gmez Dvila generally only visited the office once a week at midday for about
ten minutes, in order to tell the business manager to increase profits, before going out to
lunch with friends at the Bogot Jockey Club, where he was an active member, playing polo
and even serving as an officer for a while. (He had to give up polo, though, after injuring
himself on his horsehe was thrown off while trying to light a cigar.)

Gmez Dvila was in fact a well-connected member of the Bogot elite. Besides his
membership in the Jockey Club, he helped Mario Laserna Pinzn found the University of the
Andes in 1948. Furthermore, Gmez Dvilas advice was sought out by Colombian politicians.
In 1958, he declined the offer of a position as an adviser to president Alberto Llera after the
downfall of the military government in Colombia. In 1974, he turned down the chance to
become the Colombian ambassador at the Court of St. James. Although he was well disposed
to both governments, Gmez Dvila had resolved early on in his career as a writer to stay
out of politics. Although some of his friends were disappointed that he did not accept these
offers, they later concluded (according to Mosebach) that he was right to refuse the honors
he would have been a disaster as a practical politician.

Gmez Dvila instead spent most of his life, especially after his polo injury, reading and
writing in his library. He was a voracious reader, often staying up well into the night to finish
a book. By the end of his life, he had accumulated a library of approximately 30,000 volumes.
Indeed, his family had trouble disposing of many of the books because so many appealed
primarily to specialized scholarly interests, and because so many were in languages other than
Spanish. (Diego Pizano states in this article that Colombias Banco de la Repblica has
recently decided to acquire the library.) Gmez Dvila, besides learning French, English,
Latin, and Greek during his childhood, could read German, Italian, and Portuguese, and was
even reportedly learning Danish before his death in order to be able to read Sren
Kierkegaard in the original. According to Francisco Pizano, Gmez Dvila regretted that he
never succeeded in learning Russianhe started learning it too late in life. In addition to
reading, Gmez Dvila enjoyed the company of friends whom he regularly invited to his home
for lunch on Sunday afternoons. After the meal, he would retreat into his library with his
friends for hours-long, wide-ranging discussions.

The result of all this reading and discussion can be found in our authors works. Gmez
Dvila, however, published these works only very reluctantly during his lifetime. Indeed, his
first two works were available only to his family and friends in private editions. In 1954, at the
urging of his brother Ignacio, he published Notas (Notes), a collection of aphorisms and short
reflections, most no longer than a few paragraphs. In 1959, he published Textos I (Texts I), a
collection of essays. The intended second volume never appeared. For nearly twenty years
after these hesitant forays into publishing, Gmez Dvila re-worked what he had already
produced into the aphorisms which constitute the bulk of his output as an author and for
which he is best known. This period of silence ended in 1977 with the publication of two
volumes of Escolios a un Texto Implcito (Scholia on the Margin of an Implicit Text). This
collection of aphorism was followed in 1986 by two more volumes of Nuevos Escolios a un
Texto Implcito (New Scholia on the Margin of an Implicit Text). A final volume of aphorisms
was published in 1992 as Sucesivos Escolios a un Texto Implcito (Further Scholia on the
Margin of an Implicit Text). Late in life, Gmez Dvila also wrote two shorter pieces. The
first, De iure (De jure) was printed in the spring 1988 issue of the Revista del Colegio Mayor
de Nuestra Seora del Rosario. His final work, El Reaccionario Autntico (The Authentic
Reactionary) was published posthumously in the spring 1995 issue of the Revista de la
Universidad de Antioquia; it is perhaps the most programmatic of his works. None of these
works was published commercially, and none was ever printed in any great numbers during
his lifetime. Notas, Textos I, and all five volumes of Escolios have recently been made
available again by Villegas Editores, a Bogot publisher. Villegas Editores has also put out a
single-volume selection of aphorisms, compiled by Gmez Dvila's daughter, Rosa Emilia
Gmez de Restrepo, entitled Escolios a un Texto Implcito: Seleccin.

Gmez Dvila himself did nothing to attract attention to his work. Indeed, his deliberate
choice of obscure publishing houses and tiny printing runs seems almost intended to
condemn his works to oblivion. Word of Gmez Dvila, however, began to spread slowly
toward the end of his own lifetime. Strangely enough, he became best known not in his native
Colombia or in other Spanish-speaking countries, but in the German-speaking world.
Philosopher Dietrich von Hidlebrand apparently was the first to make any reference in print
in Germany to Gmez Dvila. A few years before his death, German translations of his
aphorisms began to appear at the Karolinger Verlag in Vienna. Among the Germans who have
professed their admiration of Gmez Dvila are several noted writers, including the late Ernst
Jnger, Martin Mosebach, and Botho Strau. Since his discovery, knowledge of his work has
spread in other countries in Europe due to the work of a small group of devoted admirers,
most especially the late Franco Volpi in Italy. Translations of his works are now also available
in French, Italian, and Polish.

Gmez Dvila died in his library on the eve of his 81st birthday, on May 17, 1994.
A Brief Overview of Nicols Gmez Dvila's Thought
I: Introduction

The most subversive book in our time would be a compendium of old proverbs.

Nicols Gmez Dvila was a man of wide-ranging interests, and his aphorisms reflect that
fact. Although he was to a certain extent an autodidacthe received an excellent secondary
education, but never attended university, instead relying on his voluminous libraryhe may
rightfully be considered one of the great thinkers of the 20th century. Among the scholarly
topics he wrote about are religion, philosophy, politics, history, literature, aesthetics, and
more. Besides these scholarly interests, however, many of his aphorisms betray a more
personal dimension, with intimate observations on topics like love and the process of aging.

Gmez Dvila by all accounts valued his privacy and was concerned primarily with finding the
truth for himself. Why then, would he write down his thoughts and observations in aphorisms
and even publish them, however secretively? Gmez Dvila was, quite possibly, writing a
subversive collection of proverbs himself. He disavowed originality, and maintained that he
desired only wisdom for himself, but despite his protests that he was not trying to convert
anyone to his way of thinking, perhaps he secretly did harbor a hope that he might rouse a few
souls from their dogmatic slumber. Of course, Gmez Dvila never resorted to a loud and
vulgar way of awakening us moderns; he wrote his aphorisms so that anyone who happened
to come across them might be inspired by a wisdom that is ancient yet ever young.

Unfortunately, this wisdom is largely foreign to us today, and precisely for that reason, so
subversive. There are, then, quite a few aspects of Gmez Dvilas work that merit closer
examination.

II: Why aphorisms?

The first and most obvious is the very form of Gmez Dvilas work: aphorisms. There has
been some speculation about the motivations behind Gmez Dvilas choice to write
aphorisms, even though he himself gave the most important reason in Notas. In this early
work, he stated that the only two tolerable ways to write were a long, leisurely style, and a
short, elliptical style. However, since he did not think himself capable of the long, leisurely
style, he opted for aphorisms. Aphorisms, according to Gmez Dvila, are like seeds
containing the promise of infinite consequences. Another way to think of these aphorisms is
to say that aphorisms are like the summits of ideas, which allow the reader to imagine the
massive mountain beneath. The sheer number of aphorisms, then, helps take place of the
long, metaphysical meditation Gmez Dvila wished for; each aphorism puts another in its
proper context, and taken all together, they provide an outline of the implicit text mentioned
in the title. But just as importantly for Gmez Dvila, these aphorisms, while providing
context for each other, cannot be made into a thought-deadening system.

Another function that Gmez Dvilas aphorisms served was, as their Spanish title (Escolios a
un Texto Implcito) suggests, as notes on books he had read. The Spanish word escolio comes
from the Greek (scholion). This word is used to describe the annotations made by
ancient and medieval scribes and students in the margins of their texts. Many of these
aphorisms, then, are allusions to other works. They constitute the briefest of summaries of
works he read, conclusions he had drawn from these works, or judgments on these works.

Finally, Gmez Dvilas use of aphorisms was also motivated in part by polemical
considerations. In the modern age, the reactionary cannot hope to formulate arguments that
will convince his opponent, because he does not share any assumptions with his opponent.
Moreover, even if the reactionary could argue from certain shared assumptions, modern
mans dogmatism prevents him from listening to argumentation. Faced with this situation,
the reactionary should instead write aphorisms. Gmez Dvila compares his aphorisms to
shots fired by a guerrilla from behind a thicket on any modern idea that dares advance along
the road. The reactionary will not convince his opponent, but he may convert him.

III: What is a reactionary?

The second extraordinary feature of Gmez Dvilas work is its reactionary, not merely
conservative, content. Reactionary is mostly used today as an abusive epithet, sometimes as
a synonym for that all-purpose slur, fascist. However, Gmez Dvila proudly labeled himself
a reactionary and actually created a literary persona for himself as the authentic reactionary,
precisely because of the stigma attached to the term. Gmez Dvilas lifework was to be an
authentic reactionary.

The term reactionary, then, demands some explanation. The reactionary, in the common
political sense, is a rare breed in America, primarily because of Americas own acceptance of
the Enlightenment. The reactionary, in European history, as the name indicates, is fighting
against something. That something is the French Revolution (and the Enlightenment). The
conflict between the forces of the Enlightenment and the ancien rgime was much more
polarizing in Europe than it ever was in America. While America in the aftermath of its own
revolution certainly witnessed its own share of power struggles between politicians with
traditional, more aristocratic leanings (Federalists) and more radically democratic tendencies
(Republicans), both sides generally accepted the legitimacy of Enlightenment ideals of liberal
politics, which included democracy, individual rights, and a commercial society, among other
things. There was, ex hypothesi, never any serious possibility that a group of disaffected
American Tories would conspire to restore the authority of the British crown over the newly-
independent United States.

In Europe, on the other hand, and especially in France, the conflict between the heirs of the
French Revolution and its opponentsthe original reactionariesstill raged during the time
Gmez Dvila lived in Paris. Indeed, reactionary ideals exercised a powerful influence over
certain sectors of French society until after World War II. One important reason for the
persistence of reactionary ideals in France was the Catholic Churchs own resistance to
modern liberalism (e.g., Pius IXs Syllabus of Errors) and the persecution it often faced at the
hands of secular governments following the Revolution, especially the Third Republic. In
France, Catholicism and reaction were often overlapping (though not always identical)
categories. The tension between modern liberalism and reaction continued to be felt in French
Catholic circles during Vatican II. Though reaction as a cohesive movement largely died in the
wake of the Council, it has survived in some French Catholic circles to this day, most visibly
among the Lefebvrites (SSPX).

Gmez Dvilas brand of reaction, however, was different. He did not mean to identify himself
exclusively with a narrow political position. In several aphorisms, he acknowledged that there
is no possibility of reversing the course of history. Traditionalism, in his eyes, could never be a
viable basis for action. Indeed, the reactionarys task is to be the guardian of heritages, even
the heritage of revolutionaries. This certainly does not mean that Gmez Dvila made his
peace with democracy; all it means is that he also did not allow himself to be deluded by
promises of the restoration of the old order. Moreover, in matters of religion, despite his
disdain for Vatican II and his fierce adherence to the traditional Latin Mass, which he shared
with most Catholic reactionaries, he recognized that the ordinary reactionaries, the so-called
integralists of the period, were incapable of renewing the Church. For instance, he
maintained in one aphorism that the Church needed to make better use of the historical-
critical method of Biblical researcha suggestion which would make many ordinary
reactionaries furious. Finally, his appreciation of some authors not usually associated with
conservative Catholicism, such as Nietzsche and Heidegger, might make some traditionalist
readers nervous.

If Gmez Dvilas brand of reaction was different, what then did he actually stand for? For
Gmez Dvila, the reactionarys task in our age is to resist democracy. By democracy he
means less a political fact than a metaphysical perversion. Indeed, Gmez Dvila defines
democracy as, quite literally, an anthropotheist religion, an insane attempt to rival, or even
surpass, God. The secret of modernity is that man has begun to worship man, and it is this
secret which lurks behind every doctrine of inevitable progress. The reactionarys resistance,
therefore, is religious in nature. In our time, rebellion is reactionary, or else it is nothing but
a hypocritical and facile farce. The most important and difficult rebellion, however, does not
necessarily take place in action. To think against is more difficult than to act against. But, all
that remains to the reactionary today is an impotent lucidity." Moreover, Gmez Dvila did
not look forward to the establishment of a utopia; what he wanted was to preserve values
within the world. For this purpose, not force but art was the more powerful weapon.

IV: Sensual, skeptical, religious

The third extraordinary feature of these aphorisms is Gmez Dvilas unmistakable

personality. Much of the pleasure of reading the Escolios consists in slowly getting to know
this personality. While Gmez Dvila generally did not indulge in autobiography, in the
privately-published Notas he was slightly less guarded about himself. In one line he declares:
Sensual, skeptical, and religious, would perhaps not be a bad definition of what I am. These
are the three basic strands of his personality and his work; they belong together, despite any
contradictions the reader might think exist between them.

Sensual:

Gmez Dvila was aware that most people view sensuality and religion as contradictory, but
he was determined to keep both these basic features of his personality together. He did not
deny that sensuality, in isolation, can be a vice; instead of being discarded, however, it needs
to be joined with lovelove not of an abstract concept, but of an individual. Indeed, the object
of love is the ineffableness of the individual. In Gmez Dvilas philosophy, the sensual, by
virtue of its union with love, is intimately united with the individual.

But, what exactly is the sensual? If the sensual is merely defined as the opposite of the
abstract, an important element of the sensual will be missing. What is missing is value, an
important and recurring term in the Escolios. The sensual is the presence of a value in the
sensible. One of the most important ways of perceiving the presence of valueswhich are
immortalis through art. A good painting, for example, gives the spirit a sensual
enrichment. True sensuality wants its object to enjoy eternity. This mention of eternity, in
conjunction with the immortality of values, indicates the ultimate goal of sensuality. If the
sensual as the embodiment of values, aspires to eternity, it must be a longing for the only
being who is eternal, God. This explains why for Gmez Dvila it is not sensuality, but
abstraction, that leads us away from God. This praise of sensuality may sound foreign to many
Christians today, but one cannot help but be reminded of St. Thomas Aquinas statement: It
must be that God is in all things most intimately (Summa Theologiae, I, q. 8, art. 1).

Skeptical:

As has already been hinted at, Gmez Dvila shares with the Romantics and the forefathers of
conservatism, such as Joseph de Maistre and Edmund Burke, a distrust of Enlightenment
reason and intellect. His references to reason (razn) and intellect (intelecto) are rarely
complimentary. Indeed, to avoid confusion with these Enlightenment constructions, he
prefers to use the term intelligence or understanding (inteligencia) to designate mans
ability to perceive truth. The greatest truths, however, are often perceived not by means of
abstract concepts, but religious rituals. This skepticism accounts, moreover, for his
unsystematic method of composition and his preference for aphorisms. No system is capable
of embracing the entire universe in concepts.
Not only is Gmez Dvila extremely skeptical of mans ability to understand the world, he is
also very cautious with respect to mans ability to do what is right. Good will and sincerity
are not excuses for our mistakes, but instead only make our mistakes more serious. Not
surprisingly, he is a strong believer in the reality of sin.

Gmez Dvila, however, did not merely repeat old criticisms of the Enlightenment worship of
an abstract reason; he turned skepticism into a strength. This can be seen from his discussion
of problems and solutions, two words that recur throughout his work. Gmez Dvila turns
their customary relationship on its head. For him, problems are good, and solutions are bad.
His first, and most obvious, objection to solutions is that all the modern worlds solutions
simply have not worked. Indeed, the modern world is drowning in solutions. This
observation, true as it may be, still does not reach the core of Gmez Dvilas objections to
solutions. It is not only modern man who is incapable of finding solutions to the worlds
problems; no man can devise solutions to his problems. Problems are not to be solved; they
are to be lived out in our lives. For Gmez Dvila, man is an animal that has only a divine
solution. Skepticism, then, is not a way of finding reasons not to believe in God, but rather of
pruning our faith in God.

Another word that recurs throughout the Escolios, often (though not always) in connection
with skepticism, is smile. I do not have time to make a complete study of the connection
between skepticism and smiles, but I suspect that Gmez Dvila is the first philosopher to
develop a metaphysics of the smile.

Religious:

Some readers may be inclined to dismiss or at least minimize the role of religion in Gmez
Dvilas worldview. That would be a fundamental mistake, however, in the most literal sense
of the world. The foundation of Gmez Dvilas thought, of his being, was God. As seen above,
his reactionary critique of the modern world is essentially a religious one. The reactionary
rebellion, in which Gmez Dvila calls us to join him, consists of recognizing God for who He
is, and recognizing mans utter dependence on God.

Between the birth of God and His death the history of man unfolds. This is not a bizarre
reversal of Nietzsches death of God scenario, or a rehash of Feuerbachs thesis that man
creates the gods in his own image. On the contrary, what Gmez Dvila is saying is that it is
our belief in and knowledge of God that make us human and separate us from the animals.
The ability to perceive mystery and beauty in the things of this world is unique to man; the
apes do not feel the sacred horror that men feel. What results from this sacred horror? God
is born in the mystery of things. This feeling of sacred horror is something each individual
must experience for himself. For this reason, Gmez Dvilas religion was intensely personal:
To depend on God is the beings being. God exists for me in the same act in which I exist.
Indeed, the entire tone of his Escolios is one of contemplation in a pervasive silence, which is
only broken by the faint sound of Gmez Dvila writing a comment into one of his notebooks.

At the same time, Gmez Dvilas personal religiosity did not become an attack on religious
institutions as such, and he always remained a son of the Catholic Church. Nevertheless, he
was not afraid to criticize the Church. Indeed, he wrote numerous aphorisms lamenting
developments in the Church, especially in the wake of Vatican II. To pick just one example,
the sacrifice of the Mass today is the torturing of the liturgy. But he always strove to make
sure that his criticisms of the Church were thought from within the Church. Much of the
poignancy of Gmez Dvilas laments stems, of course, precisely from his great love for the
Church. Despite his disappointment with the present, he was mindful that there is no going
back to the primitive Church of the Acts of the Apostles, much less to the lone Christ of the
gospels.

Gmez Dvilas Catholicism, then, is a combination of the metaphysical, the anthropological,

the aesthetic, and the historical. Indeed, all the different threads of Gmez Dvilas thought,
all the many aphorisms, converge in his belief in God.

V: Conclusion

Finally, two suggestion for those readers whose interest in Gmez Dvila has been piqued by
this short essay. First, Gmez Dvila cited Nietzsche in his epigraphs for a reason. He would
have nothing but scorn for those readers who enthusiastically quote him without grasping his
very definite philosophical sensibility. The reader should carefully ponder an aphorism
before quoting itand then only at his own risk.

Second, Gmez Dvilas aphorisms are truly existential. For Gmez Dvila philosophy is not a
purely intellectual discipline, but rather a way of life. Each aphorism should act as a call not
just to discern the truth, but to assimilate it and to live it.
A Hermit on the Edge of the Inhabited World

Note: The following article is the introduction Martin Mosebach wrote for a German translation ofNotas.
The original German can be found at this site.

His house stood in solemn silence; seventy years previously it had attained its final form. A
pale, light gray color hung over everything. Only with difficulty can I imagine that its interiors
are no more, because they resembled Egyptian burial chambers, which serve their purpose
only after the death of their master. Nicols Gmez Dvila, on the other hand, would not have
understood his friends regret to see demolished soon after his death the environment which
he had once created and then never changed. Numerous anecdotes about a poets well-
preserved residence would not have suited the ancient, Laconic quality of his work. One could
have spoken of his house as of a garment he did not take with him into the grave. And yet it is
worthwhile to recall the dull patina and the already historic and impersonal atmosphere of its
rooms, in which he moved about as if in the streets and marketplaces of an abandoned city.

On my first visit I saw an Indian woman selling flowers in front of the sandstone Tudor house.
I carried no gift, because the old Gmez family friend who accompanied me had warned me
that Don Nicols eats, drinks, and reads nothing anymore. There was no way I could bring
flowers, said the manwith contempt, as it came across to me. But in this house, far removed
from trivial life, fresh flowers would, as a matter of fact, have had an almost shocking effect, as
if indecently showing off their vitality. The surrounding villas were protected by walls topped
with barbed wire; armed guards crouched in their booths. The Gmez Dvila house was
apparently protected only by small window panes, tarnished and mounted in lead. Caravans
of busses drove by; across the street was an ultramodern supermarket with a computer
monitor above every pile of mangoes. The house was located at a distance from the baroque
old town, on a dead straight avenue, along which the new Bogot spread into the empty land.
The Andes plateau, which is becoming increasingly filled with the shacks of immigrant
farmers and concrete monstrosities, is often shrouded in a cloud of drizzle. Although the city
is situated at a high altitude, it feels like the netherworld there. It is above all mystifying that a
Nicols Gmez Dvila lived here, and not in Neuilly or in the hills of Parioli. But then one
asks: Where else but on the edge of the inhabited world could such a man as he have lived?

It is certainly unusual to speak of a writer by describing his rooms; but in the case of Nicols
Gmez Dvila it is helpful, because in these rooms a unity of thought and life is revealed. The
great hall was bare. It had a stone floor and a thick, sulfur-yellow rug with a pattern in the
middle that resembled a coat of arms but was not; the family had none, despite its lineage and
history dating back to the pre-republican period. The only decoration on the walls was the
portrait of a monk from the 18th century, very black, a former Spanish viceroy. He had
himself driven in a state carriage to a Franciscan friary in order to become a brother there. On
the back wall of the hall was a glass door leading to the courtyard; a black Buick from the
1940s was parked there. On the windshield and finish lay a yellowish dust: Barbarossas
limousine inKyffhuser would look like that. Rarely had anyone ever sat down in the parlor.
Red and silver upholstery, luxurious furniture in a colonial Colombian baroque style paraded
before the walls, Dvila family heirlooms from the slave-trading city of Santa Marta. In the
middle stood a boulle table from the Second Empire period, most likely purchased in Paris at
the World Fair. A blue-gray Venetian mirror in the shadows reflected a likewise blue-gray
Spanish Madonna in the colonial Baroque style, whose vestments formed a pyramid; its little
head was dark-skinned, like an Indian. The dining room was furnished with Art Deco pieces,
very cool with black varnish and gray pillow covers. It resembled the parlor of a yacht. The
man, who after his youth in Paris, would only take a single trip ever again, after World War II
to Europe, could feel at mealtimes as if he were on a paque-boat. The dining room was a
present from the parents for the newlywed Don Nicols. The start of the marriage was
overshadowed by something dramatic. The 20 year-old, just returned from Paris, had fallen in
love with a 21 year-old woman, who was already marriedwhat efforts were necessary to have
this marriage annulled in the Colombia of the 1920s, I am not aware of; but the marriage was
destined to last sixty years, until Don Nicols death.

I have already described in another place how I was received on my first visit to the Gmez
Dvila home: how at first behind the heavy door, fitted with iron nails, nothing moved after I
rang the bell, until finally through a small window the round face of a factotum appeared, the
door opened, and the entire Gmez Dvila household, arranged by rank and age, formed a
sort of line of honor leading up to the old man, who had taken his position in front of the
blurry glass door and the dusty Buick. The eighty-year old Gmez Dvila, who had difficulty
staying on his feet, stood in the room, as he had probably stood his entire life, slightly bent
over, as tall people often do, who are used to bending over for their fellow men. He was
dressed in a bathrobe and held a cold cigar between his lips. As he greeted me, it fell to the
ground, which gave me the opportunity to fall down at his feet and pick it up. I saw a large
skull with an arched forehead, le front bomb, like that of a statue from the late Gothic; his
cheeks looked hallow; his lips formed a thin, dark red line. With a gesture of his hand he
asked me to enter his library. He did not smile. He employed no conventional greeting, and
asked no ritual questions about my journey. I had traveled thousands of miles to him; in the
entire continent of South America I was interested only in him, and in Colombia only that
which was somehow connected to him would be meaningful to me. Even though originally
very few foreign readers had found their way to him, it seemed natural to him that I had come
to him and wished to speak with him. The library was a small hall with bookcases from the
floor to the ceiling. Books completely covered a long table, and were even piled up underneath
the table, as if they were growing out of the floor. We sat down in front of the fireplace; on the
ledge was the old dictionary of the Castilian language from the 17th century. In the fireplace
stood a small gas heater, which despite the cold was not turned on. Outside there was drizzle,
here inside beautiful, dim rooms, which for decades had been in the process of petrifaction.
Gmez Dvila could look upon his house as upon a piece of history from the distant past, as
upon an age gone forever, with which he could sympathize, without believing he could restore
it. He was practiced in the art of not budging from his cold heater and yet not being at home.
He did not view himself as a citizen of his country nor as a contemporary. His passion was for
history, but not in order to flee out of his own time to rooms filled with spiritsthough he did
believe that roughly the centuries between Constantine the Great and Dante were a golden
age. Nevertheless, history was for him not the story of a decline. Creative periods, peaks of
culture, dry spells, barbarism, and sterility alternated in unpredictable patterns before his
eyes; his path through history led him, over a few high points, but mostly through valleys,
quagmires, and abysses. The Christians view of history he described in this way: History
begins with a catastrophe, experiences a miracle in the middle, and ends in a cataclysm. As a
result, there was no possibility of tarrying in better times: rather, he searched for a loophole,
in order to escape history. In his scorn for the present he delighted in claiming the name
reactionary for himself alone, because the word enjoyed no prestige in any political camp.
But for superficial readerswho of course would not have mattered to himhe created a
misunderstanding: the reactionary, according to Marxism, fights against the revolution, in
order to turn back the wheel of history But, at such an intention Gmez Dvila would have
only shaken his head.

Turning the wheel of history forwards or backwards was for him equally absurd. What he
wanted was to leave the historical context altogether. The law of the Holy Roman Empire had
for very small, even the smallest, political entities that were not subject to any territorial lord,
except to the distant Emperor (and often enough to nobody really), the
designation Reichsunmittelbarkeit. It is baffling, when in the 20th century someone in the
Andes applies this term to himself, but that is exactly what Gmez Dvila did, in German,
which he obviously read effortlessly.Reichsunmittelbarkeit for him was like Ultramontanism,
which was imputed to German Catholics in the late 19th century by the Prussians, meaning
that they were loyal to a power beyond the mountains. His homeland was neither Colombia,
which found itself in a subordinate position because of its colonial past, nor the 20th century,
which had been barbarized by its dominant economic mentality. He saw himself as a son of
the Catholic Church, which he did not regard as simply one of several Christian confessions,
but as the great collecting tank of all religions, as the heiress of all paganism, as the still living
original religion. That the Church after Vatican II no longer corresponded to this ideal, was
more painfully aware to him than to anyone. And so, that much more easily did he decide to
emigrate from the present, the analysis of which, of course, helped him to formulate his
fragments of an eternal anthropology against it.

His mostly younger friends were sorry that I first met Gmez Dvila in the frailty of his old
age, no longer the elegant, even dashing horseman and society man of his middle age. But to
me it seemed that this life, in which he continued after a grave illness, this sitting in a dressing
gown in a cold cave full of books, fitted his work in the highest degree. Since he felt that the
time was no longer capable of grasping great intellectual cathedrals, like the Summa of
Thomas Aquinas, he treated his polished sentences, compressed as much as possible, as if
they were dandelion seeds, to be blown into the world. Few writers have treated their work
with less respect. If the bookswhich were given titles with no thought to their effect on the
reader, such as Notes, Texts, Annotationsdid not appear in private editionsor rather, did
not appearthen it was in tiny numbers and by non-commercial publishers. It is one of the
comforts in a literary world threatened on many sides by commerce, that this long hidden
work has gradually spread through many countries, as if by osmosis and without
advertisements or public support. Just like Pavel Florensky, who despite a completely
different background and spiritual heritage is closely related to him, Gmez Dvila became
known earlier in the German-speaking world than in his home country.

The effort with which Don Nicols spoke, the pauses between his sentences, were a sort of
guide to how to read correctly the seemingly unordered sequence of aphorisms in the three
collections of Annotations (Escolios). His thought revealed itself in the stillness of his library
as a highly compact emergency kit for a stay in the Arctic for an indefinite period of time.
During several visits I also saw the old man surrounded by family and friends, and yet I never
lost the feeling, that I had encountered a hermit like one of the great desert fathers.

Nicols Gmez Dvila (Don Colacho) in his library

The Last Reactionary
Note: This is a translation of a review by Jens Jessen of a German translation of Textos I. This review originally
appeared in the Feb. 26, 2004, edition of the German weekly Die Zeit.

Democracy is the taboo of the West. Colombian philosopher Nicols Gmez

Dvila ventures an attack.

There are writers who love him. His spirit breathes in the essays of Botho Strauss; the late
Ernst Jnger cited him; George Steiner knows him; Martin Mosebach visited him. Gabriel
Garca Mrquez reportedly said that if he were not a Communist he would think like Nicols
Gmez Dvila. Many eyes light up when the conversation turns to him; but there are also
people who regard the mere mention of him as a confession of fascism. All in all, the tracks
which the Colombian philosopher left behind are not much clearer than the claw-prints of a
tiny bird in the snow. Even he said of himself: My convictions are the same as those of an old
woman praying in the corner of a church.

The literary form, which Gmez Dvila gave to his convictions, however, is anything but that
of a whisper. They are cutting aphorisms, collected in five volumes from 1977 to 1992 and
motivated by an overpowering hatred for modernity, such as has not been formulated since
Nietzsche. But, it is not God he seeks to bury, but rather the modern belief that man can
manage without God. Gmez Dvila is a Catholic writer with a singular zeal for the attack.
Atheism, he says, does not make man free, but rather makes him a slave to the most absurd
promises of salvation in this world. There is no idiocy which modern man is not prepared to
believe once he stops believing in Jesus Christ.

That is a completely typical sentence. One can read him as a lament; but he also remains true
as analysis, even if one does not share his Christian regret. Gmez Dvila is not interested in
piety or devotion. His praise of the Church is venomous and is only meant as a contrast to the
present. One of the most important cultural achievements of the Church is to have created a
climate unfavorable to economic activity. One can feel the ease with which this sentence was
formulated, but this ease feeds above all off the disdain for economic activities.
Furthermore, the disdain draws its appeal, and its sting, from the awareness that today
nothing is valued more than economic activity.

Shipwreck with Dignity

Gmez Dvila wants to irritate his contemporaries. But what does he want to achieve by that?
It is not easy to define his intellectual profile. In the ideological cartography of the West, his
type can no longer be found. Not by accident did Gmez Dvila, who up until his death in
1994 hardly ever left his hometown of Bogot, carry out his critique of modernity from the
edge of the western world. He saw himself as an authentic reactionary. That still does not
make it easier for a contemporary public, which of a reactionary can barely imagine anything
other than a fascist, or in the best case scenario, a monarchist. Gmez Dvila, however, is
neither. The reactionary is for him not at all a political activist who wants to restore old
conditions, but rather a passenger who suffers shipwreck with dignity. The reactionary is
that fool, who possesses the vanity to judge history, and the immorality to come to terms
with it.

Gmez Dvila does not want to do away with modernitythis he considers impossible.
Rather, he wants to dispute the claim that modernity is completely natural, and thus leads to
constant progress. In order to heal the patient, which it wounded in the 19th century,
industrial society had to numb his mind [to pain] in the 20th century. Once more, so that it
really hurts: The price for industrial prosperity is a numbing of the mind. In their readiness
to enslave man for the sake of progress, he sees not the least difference between capitalism
and communism. He is especially furious at the composure, with which the failure of the great
totalitarian experiments of the 20th century is accepted, among which he would without
doubt also count the German liberal market society. The greatest modern error is not to
proclaim that God died, but to believe that the devil has died. And: Modern man draws no
lesson from catastrophes, but sees in them proofs of the universes shamelessness.

For Gmez Dvila modern man is a being of monstrous irresponsibility, because he has
overvalued himself. He feels like the master of his happiness. But, when it turns out that he
was really the master of his unhappiness, he still does not doubt his goodness. In this illusion
the two systems coincide. Capitalism does not see itself as a bourgeois ideology, but as a
construction of human reason; the Communist does not declare himself for the ideology of a
class, but claims that the proletariat is the only representative of mankind. Both systems, in
short, believe in a society in which man is ultimately the master of his destiny.

The utopia of self-redemption is not at all limited to dictatorships. Even democracy hopes for
the redemption of man and arrogates to man that redeeming function. The Vienna-based
publisher, Karolinger Verlag, which has been releasing German translations of the aphorisms
since 1986, has now also published a volume with longer texts (Texts is the succinct title). In
this book Gmez Dvila attempts, with considerable energy, to demonstrate that even
bourgeois-liberal democracies are not neutral to world views, but actually have as their basis
an anthropotheistic religion, i.e. they secretly consider man God.

A preliminary empirical sign of this religion is the modern states hostility to traditional
religions, which with its truth claims gets in democracys way. At its core, his argument is
actually quite precise. It shows how scrupulous the reflections are which stand behind the
bold aphorisms. His central thought is the remarkable willingness of citizens to accept the
decisions of majorities over fundamental values and questions of conscience. This would be, if
there existed a non-human God whose commands the citizens believed, completely
incomprehensible. Truly divine commands must be removed from all earthly opinion. The
intolerable limitation of individual freedom, which lies in the principle of majority rule, is also
only acceptable, when the citizen supposes that in majority opinion a higher, quasi-divine
reason is revealed. But why should this reason lie by the majority? Precisely this, says Gmez
Dvila, is the core of democracys mystical faith, by which its pseudo-religious character can
be recognized.

Freedom of Bribery

That, in addition, all forms of social policy which aim for equality and justice must presuppose
an insight into the good equal to Gods, is almost self-evident; at least when one has agreed to
Gmez Dvilas way of thinking, which in dismaying fashion opposes all political institutions
of the present day. Above all, he laments the loss of freedom in the modern state, which
wants to replace the social wholeness destroyed by the liberal and democratic mentality with
its own wholeness. In the end the police are the only social structure in the classless
society, and: Abuse of authority and bribery are in democratic times the last bastions of
liberty.

The reader will notice: With this philosopher one can build no state. His critique of the hidden
dictatorial nature of democracy has an anarchical punch to it. But one must not in the least
share his rebellious Catholicism to perceive the shocking truth of many of his diagnoses. He
has a sharp eye for the dead end of emancipatory discourses (The feminists are ridiculous;
the anti-feminists are vulgar), for the instrumentalization of culture (It is time to ruin
cultures reputation, so that it is no longer profitable to subject it to the service of politics or
industry). Especially sharp is his insight into the democratically approved terror of mass
taste (Vulgar diversions and vulgar occupations are the only things for which one need not
apologize).

The greatness of Nicols Gmez Dvila does not consist in finding some way out or in offering
a vision for the futureall radical solutions are, for him, an abomination. That is why he also
loves the fragment and abhors the system. His greatness lies in the force with which he
shatters certainties and hopes where every doubt is long gone or frowned upon. Gmez Dvila
is, as far as one can see, the only contemporary thinker, who in fact attacks existing taboos
the chief of which is, no doubt, democracy. He is, however, no revolutionary; he does not want
to replace democracy. He is a reactionary, which means that he wants to arouse our suspicion.
One could also say it with a word he would have abhorred: He wants the citizen to be of legal
age,[1] to be responsible.

[1] He would have abhorred this word because the German adjective mndig ("of legal age") is an allusion to
Kants essay What is Enlightenment?
The Disenchanted World
Note: This is a translation of a review by Doja Hacker of Till Kinzel's book Nicols Gmez Dvila:
Parteignger verlorener Sachen ("Nicols Gmez Dvila: Partisan of Lost Causes"). The review originally
appeared in the February 6, 2006, edition of Der Spiegel. Incidentally, this is the article that first piqued my
interest in Gmez Dvila, though I must say I now disagree with it on a few points.

The Colombian aphorist is being discovered in Europe as a new Nietzsche. The

reactionary thinker is regarded by some as a genius, but as an intolerable elitist
by others.

His sentences could not be any shorter: "The partisans of a cause, as a rule, are the best
arguments against it." Or: "The idea of the free development of personality seems excellent, as
long as one does not meet someone whose personality has developed freely."

These sentences come from a man who for his entire life never made any particular effort to
make them better known. It was enough for him to clarify matters for himself.

When Vienna publisher Peter Weiss traveled to Bogot in 1992 to meet Nicols Gmez Dvila
and negotiate with him over the rights to his works, he was all politeness, but also rather
skeptical. But, in the library in which Gmez Dvila spent almost his entire life, Weiss was
able to convice him. Weiss obtained the rights on the condition that he publish his works in
their entirety. It was a promise Gmez Dvila would not see fulfilled. He died in 1994 at the
age of 80.

In the 1990s, Gmez Dvila's aphorisms circulated among only a few conservative thinkers;
now his collected attacks onthe disenchanted world are finding ever more readers. At the end
of 2003, a first introduction to his work appeared, which puts him in the same company as
Nietzsche and Schopenhauer. The Berlin publishing house of Matthes & Seitzrecently issued a
translation of Notas, which originally appeared in 1954 in a private edition. And Escolios, only
selections of which have been available [in German] until now, should appear this fall in an
unabridged edition for the first time.

Apparently, every reader finds in this author what he is looking for. The small group of those
who have been interested in Gmez Dvila for some time now is, at least at first glance, not
exactly homogeneous: two playwrights from East and West Germany, Heiner
Mller and Botho Strauss, the Berlin writer Wolfgang Hilbig, and Martin Mosebach, a devout
Catholic living in Frankfurt. But Gmez Dvila also finds acclaim among a very different
milieu: the German monarchist group Monarchieliga adorns their homepage with quotations
from Gmez Dvila's works.

And his work is very quotable, since it consists almost entirely of one-to-four-line sentences,
which their author called "annotations on the margins of an implicit text," an opus
magnum that has disintegrated into glosses. Gmez Dvila himself said that he worked half
his life an his notes, until only the essence remained: "The writer who has not tortured his
sentences tortures his reader."

Gmez Dvila's apodictic style does not offer the present age any constructive criticism--he
rejects it out of hand. His aphorisms are characterized by an aesthetic and religious disgust
with the transformation of man into a consumer: a metamorphosis which Gmez Dvila saw
driven by the western democracies as well as by Communism, which only strove "to make
infinite consumption possible." But Communism, in case there is any doubt, is even worse
than democracy, since it does not leave intact any upper class in society to orient the rest of
society: "The police force is the only social structure in the classless society." And the rage
continues in sentences expressing the conviction that in democratic times "abuse of authority
and bribery are the last refuges of freedom" for the elite. These formulas must have pleased
Heiner Mller. "The class enemy reaches for the most devilish weapons," he remarked in a
dedication to Gmez Dvila, closing, "But still: I salute you from across the trench!"

The aesthete Gmez Dvila is horrified wherever he looks. Modern metropolises he describes
as "disease" and "garbage." And culture does not offer him any way out, since "culture will
never occupy the worker's leisure time because culture is merely the man of leisure's work."
So long as culture can be said to exist at all. What Gmez Dvila understands by the term
culture--education, knowledge of antiquity--has long been frowned on by society. "Vulgar
entertainments," he complained, "are the only ones for which one need not apologize."
Modernity has above all "fought for man's right to puke in public."

He himself stayed away from such entertainment. He did not subscribe to a newspaper, and
there certainly was no television in his home. To make up for this, Don Colacho, as his friends
called him, invited his friends to dine at home with him on Sundays, in haute-bourgeois
fashion. The other days of the week he spent in his library, with nearly 30,000 volumes, and
sometimes at the Bogot Jockey Club, whose galant chivalrousness he enjoyed--until it nearly
ended in disaster for him. While attempting to light a cigarre while in the saddle, his horse
balked and bolted. He was thrown and suffered complicated fractures, which later made it
hard for him to walk.

In any event, he accepted his libary alone as his homeland. "I never again cared where I lived
after I saw the wide open fields of my childhood covered with industrial and human garbage."
Rural life for him was a value in itself, and he lamented its disappearance with no regard to
the social situation.

Of Europe he had seen enough after a trip of several months with his wife in 1949: it was
ready for a future as a "combination bordello, dungeon, and circus."

The reason for this reluctance to travel lies in his childhood. His parents tore up his roots
when he was young. When he reached school age, they moved to Paris so that he could receive
a better education. There he attended a school run by Benedictines, until he was diagnosed
with pneumonia. For two years he could not leave his bed.

As a 23 year old, he returned to his parents' home on the edge of Bogot, for a life as a private
scholar. He did not want to get mixed up in anything, least of all in politics: In 1958, after the
end of the military dictatorship, he declined a position as a presidental adviser, just as in 1974
he rejected an offer to become Colombia's embassador in London.

Because Gmez Dvila wanted to be read for his diagnosis of the times, and not as the son of
an industrialist with no money worries, he invented for himself the mythical mask of the
"reactionary"--like Ernst Jnger's "anarchist," less of a political definition of himself than a
synonym for one who views things from the outside, with the tendency to turn his back on the
smoldering wreckage of modernity quickly and painlessly: "The feminists are ridiculous; the
anti-feminists are vulgar."

His sharp and uncompromising style is often witty: "Whatever is labeled 'for adults,' is not
meant for adults." Never has there been a more elegant mockery of pornography. And
ironically he confesses of himself: "My convictions are the same as those of an old woman
mumbling her prayers in the corner of a church." The German titles of his works would have
appealed to him: "The Last to Hold the Fort," "Solitude," "Notes of a Conquered Man." They
describe well the advice he gives the reactionary, "to be a passenger who suffers shipwreck
with dignity."

There are also proposals which one does not want to see realized: "In a venerable university
the mere mention of contemporary problems should be forbidden."
Botho Strauss especially feared the publication of such sentences. However, in a letter to
Martin Mosebach, he said that he did not see that it was necessarily desirable to spread these
works. But he then revised this opinion: "And yet, I would like this one and only convincing
voice of sharp-witted faith and anti-modernity in our days to be heard." That chance is now
here.
Epigraphs (A translation & explaination)
Gmez Dvila placed seven quotations at the beginning of the first volume of Escolios a un
Texto Implcito as epigraphs to serve as a hermeneutical key for his readers.
These epigraphs can be found in the left sidebar. Gmez Dvila, however, left all these
quotations in their original languages. What follow, then, are translations of the epigraphs (in
bold print), some information about their original context, and a brief explanation of their
relevance to the Escolios.

***1***

The first quotation comes from Part II, Chapter 8 of Gustave Flauberts Madame Bovary. This
chapter focuses primarily on the beginning of the affair between Emma and Rodolphe, who
attend an agricultural show together. Also attending the show is the local chemist, the towns
most ardent atheist. At the show, a local dignitary gives away many prizes, including a silver
medal, worth 25 francs, to an old woman who has worked 54 years at the same farm. This
woman, apparently hard of hearing and perhaps not all that bright, has to have her name
called many times before she finally approaches the stage to accept the award.

Then, when she had her medal, she looked at it, and a smile of beatitude spread over her face;
and as she walked away they could hear her muttering Ill give it to our cure up home, to say
some masses for me!

What fanaticism! exclaimed the chemist, leaning across to the notary.

The translation is by Eleanor Marx-Aveling.

Gmez Dvila shows his courage and his sense of humor here. He knows how his writings will
come across to most people, but he is not afraid of being called a fanatical Catholic. Not only
that, but he even laughs at being called a fanatic, by associating himself with the old lady.
Perhaps this excerpt from Madame Bovary was the inspiration for this aphorism: My
convictions are the same as those of an old woman praying in the corner of a church.

***2***

The second quotation comes from Part II, Chapter 19 of Don Quixote by Miguel de
Cervantes (1547-1616). In this chapter, Don Quixote, the knight-errant of La Mancha,
discusses with his squire, Sancho Panza, the possibility of coming to the rescue of the dashing
young swordsman Basilio, whose lady love, the fair Quiteria, is about to be married off to
Camacho, the son of a wealthy farmer.

Sancho proceeds to give his opinion, rattling off, in his inimitable way, a number of proverbs.
This upsets Don Quixote:

When are you going to stop, Sancho, a plague on you? said Don Quixote. When you begin
to string together your proverbs and tales, only Judas himself would understand youmay he
seize you. Tell me, blockhead, what do you know about spokes, or wheels, or anything else?

Well, if you dont understand me, rejoined Sancho, its no wonder that my
opinions are taken for nonsense. But no matter; I understand myself, and I know that I
havent said many foolish things in my comments, only your worship is always an incensory of
my sayings and even of my doings.

Censor, you should say, replied Don Quixote, and not incensory; confound you for a
perverter of good language.
The translation is by Walter Starkie in Cervantes, Don Quixote (New York: Signet Classics,
1964), pp. 660-661.

This humorous quotation from Don Quixote, in which Gmez Dvila identifies himself with
Sancho Panza, lends an ironic tone to the Escolios from the outset. Already, Gmez Dvila
warns his readers that the book they are about to read is deeply personal, and not easily
understood even by those who know the authoreven though the only way to understand the
book is to know the author. Gmez Dvila begins his book with a discreet smile.

***3***

Diogenes Lartius was a Greek writer who probably lived in the first half of the third century
A.D. He is known to the modern world only as the author of The Lives and Opinions of
Eminent Philosophers, a collection of sayings and anecdotes.

The quotation here comes from Diogenes life of the Stoic philosopher Herillus, whose books
are described (in my very literal translation) as

few-lined, yet full of power.

There are two translations of Diogenes Lartius available in the public domain. The first,
by Charles Duke Yonge (1853), gives the full sentenceGmez Dvila omitted the first part
as:

His books contain but few lines, but they are full of power.

The second translation, by Robert Drew Hicks (1925), is available in the Loeb Classical
Library; it renders the sentence, a little more freely, as:

His writings, though they do not occupy much space, are full of vigor.

An online version of the Greek text may be found here.

This is as good a description as any of Gmez Dvilas Escolios. Though there are plenty of
lines in his books, he actually did not write very much for a man who spent most of his life in
his library. Indeed, many of the aphorisms in the Escoliosare not even original: some are
simply re-workings of observations from Notas and Textos I or slightly different formulations
of aphorisms found elsewhere among the Escolios, while others are echoes or paraphrases of
authors he read. This should not shock the reader. Rather, as Gmez Dvila himself said, he
did not seek originality but only wanted to write a circular book. It is precisely this
circularity and this brevity that give his prose such power.

***4***

Shakespeare requires neither introduction nor translation.

The two lines here come from his 1594 narrative poem The Rape of Lucrece, ll. 1427-8. The
preceding lines, however, are also of interest, because they too are suggestive of Gmez
Dvilas allusive style:

For much imaginary work was there;

Conceit deceitful, so compact, so kind,
That for Achilles image stood his spear
Griped in an armed hand; himself, behind
Was left unseen, save to the eye of mind:
A hand, a foot, a leg, a head,
Stood for the whole to be imagined.

This quotation from Shakespeare refers to Gmez Dvilas decision to write aphorisms rather
than a more systematic treatise. Franco Volpi cites this epigraph in explaining that the
implicit text is the limit toward which Gmez Dvilas propositions regress. In further
support of this statement, Volpi quotes this passage from Notas (Bogot: Villegas Editores,
2003), p. 51, in which Gmez Dvila identifies himself with the mediocre man:

Diaries, notes, sketchesthey betray every great spirit who makes use of them, for by
demanding little of him they do not allow him to display his gifts, nor his exceptional virtues;
on the other hand, like clever accomplices, they help the mediocre man who employs them.
They help him because they suggest an ideal prolongation, a fictitious work that does not
accompany them.

***5***

French poet Paul Valry (1871-1945) is the source of the fifth epigraph. These are the last five
lines of Le Sylphe (The Sylph), originally published by Valry in Charmes (1922).

The poem is not longit is a short-lined sonnet in form. According to David Paul, it is a
puzzle-poem [constructed] around the familiar expression Ni vu ni connu, challenging the
reader to find something, as in hide and seek. Peter Dale explains that it has been
interpreted to be a poem on the wayward nature of inspiration, and may also be regarded as
a gentle mockery of Valrys exegetes.

Here are two translations of the entire poem. The first translation is by David Paul, in the first
volume of The Collected Works of Paul Valry (ed. Jackson Mathews) (Princeton University
Press, 1956), p. 179:

Nor seen nor known

I am the perfume
Alive, dead and gone
In the wind as it comes!

Nor seen nor known,

Genius or chance?
The moment Im come,
The task is done!

Nor read, nor divined?

To the keenest minds
What hints of illusions!

Nor seen nor known,

A bare breast glimpsed
Between gown and gown!

The second is by Peter Dale, in Charms and Other Pieces (London: Anvil Press Poetry, 2007),
p. 99:

Not seen, nor known,

Im perfume spread
Living and dead
By the wind blown!

Not seen, nor known,

Hazard or feat:
Hardly yet shown
The tasks complete!

Unread, undelved?
In best minds shelved
What errors certs!

Not known, not seen,

Time bare breasts lean
Between two shirts!

A complete copy of the poem (in French) may be found here.

These lines from The Sylph combine nicely two themes in Gmez Dvilas thought. First, as
mentioned above, Valrys concern with the nature of inspiration, presented here in a
somewhat mysterious poem, accords quite well with Gmez Dvilas own thoughts on the
nature of knowledge and truth, especially his opposition to rationalism. He celebrates hints
of illusions, though that is hardly surprising for a thinker who rejoices in the insolubility of
mans fundamental problems. Second, the final linesa bare breast glimpsed/between gown
and gowngive a hint of the the discreet and comfortable sensuality of authentic
humanism that runs throughout Gmez Dvilas Escolios.

* * * 6* * *

Friedrich Nietzsche (1844-1900), like many writers, felt that his critics, and even his admirers,
did not actually understand him. This is what he complains about in his January 8, 1888,
letter to Georg Brandes, the Danish intellectual who discovered Nietzsche and first began to
spread word of him in Scandinavia.

That what is involved here is the extended logic of a very definite philosophical
sensibility and not a jumble of a hundred random paradoxes and heterodoxies
none of that has dawned, I believe, on even my most sympathetic readers.

The complete letter (in German) may be read here.

This sentence from Nietzsche warns the reader to be careful before drawing any conclusions
from individual aphorisms. While many individual aphorisms are indeed eminently quotable,
there is a danger in simply using the Escolios as an arsenal of quotations for use in arguments.
The reader must view Gmez Dvilas paradoxes and heterodoxies in their proper context;
when he does this, the individual aphorisms, like the dots of color in a pointillist painting, will
come together before his eyes, and he will gain a clearer picture of Gmez Dvilas own very
definite philosophical sensibility. To fully understand his sensibility, though, the reader must
also try to enter into his experiences: To express ideas is easy, but it is almost impossible to
communicate the context that makes them intelligible. Whoever does not share our
experiences deceives himself when he believes he understands us (Escolios a un Texto
Implcito II, p. 44).

Any reader who has trouble discerning from the Escolios what this philosophical sensibility
might be is encouraged to read Textos I (1959). This early work is a collection of essays that
bring together in essays some of the ideas found scattered throughout the Escolios.
 ***7***

Francesco Petrarca (1304-1374), or Petrarch as he is more commonly known in English, was

an Italian writer, and is usually considered the first of the Renaissance humanists. Though he
is most often remembered today for the sonnets he composed for Laura in Italian, he is also
noteworthy for having cultivated a more classical Latinity than was usual in the Middle Ages.
This style is preserved in the many letters he wrote, both to actual friends, as well as to
famous individuals from history, such as Cicero, whose prose style he imitated and whose own
letters he cherished.

In the seventh letter in Book XIX of his Epistolae de Rebus Familiaribus, Petrarch explains to
his friend that he prefers the night to the day because, whereas the day only brings worries,
the night brings silence. He ends the letter with an exhortation to himself to seek interior
peace, and to ask for it from the Lord. Petrarch also makes this personal observation, which
Gmez Dvila applies to himself:

And you wonder that few men like me, even though I only get along with a few
menI who perceive almost everything differently than does the crowd and who
always consider the right path to be the one that is as far as possible from the
crowd.

My thanks go out to Michael Gilleland, who besides checking the above translation kindly
supplied me with his own:

And you wonder that I please fewfor me, there is agreement with few; to me,
almost everything appears differently than it does to the crowd; I always
consider that entirely the right path which is most distant from the crowd.

The complete letter (in Latin) may be found here.

Petrarchs remarks about his tendency to flee society remind the reader that Gmez Dvila
composed his aphorisms in silence and solitude, which are also necessary for the reader who
desires to understand them; distance from the crowd (vulgus in Latin) is essential.

What did Nicols Gmez Dvila think about...?

God & Religion

Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions God
and religion. Other aphorisms relevant to these topics might be found under the heading of virtue and vice.
Finally, as a word of caution, I should add that while many of these aphorisms are quite profound, many
betray a significant fideistic trend in Gmez Dvila's thought.

To speak about God is presumptuous; not to speak of God is idiotic. (#2,738)

What is important is not that man believe in the existence of God; what is important is that
God exist. (#2,984)

God is the substance of what we love. (#105)

God is not the object of my reason, nor of my sensibility, but of my being.

God exists for me in the same act in which I exist. (#559)

Only God and the central point of my consciousness are not accidental to me. (#2,428)

God is that inscrutable feeling of protection at our back. (#1,577)

I would not live for even a fraction of second if I stopped feeling the protection of Gods
existence. (#2,799)

To be a Christian is to not be alone, no matter the solitude that surrounds us. (#2,213)

The perfect serenity of the moment in which it appears as if we were bound to God by an
incomprehensible complicity. (#2,313)

We can resist the trivialization that is invading the world by resurrecting God as our
rearguard. (#2,115)

Modern drudgery does not make it more difficult to believe in God, but it does make it
impossible to feel Him. (#821)

To love is to understand the reason God had for creating what we love. (#371)

The religious life begins when we discover that God is not a postulate of ethics, but the only
adventure in which it is worth the trouble to risk ourselves. (#843)

Man tries so hard to demonstrate in order to avoid the risk that he ultimately cannot avoid
assuming. (#2,863)

God ends up being a parasite in souls where ethics predominates. (#1,709)

Religious austerity fascinates; ethical severity repels. (#1,776)

Our last hope lies in the injustice of God. (#12)

The Christian knows that he can claim nothing, but can hope for everything. (#1,714)

Believe in God, trust in Christ, look with suspicion. (#2,215)

For God there are only individuals. (#13)

Because we know that God cares about the individual, let us not forget that He seems to care
little about humanity. (#1,739)

The importance it attributes to man is the enigma of Christianity. (#2,118)

Only for God are we irreplaceable. (#1,388)

The irreplaceability of the individual is the teaching of Christianity and the postulate of
historiography. (#1,206)

By overcoming the notion of cyclical history, Christianity did not discover the meaning of
history; it merely emphasized the irreplaceable importance of the irreplaceable individual.
(#2,075)

For the man who believes in Providence the notion of providence explains nothing, since he
believes that everything depends on it. (#2,281)

Even for Buddhist compassion, the individual is only a shadow that vanishes.
The dignity of the individual is a Christian cast made out of Greek clay. (#2,005)

When he is stripped of the Christian tunic and the classical toga, there is nothing left of the
European but a pale-skinned barbarian. (#2,571)

If we believe in God we should not say, I believe in God, but rather, God believes in me.
(#1,128)

I believe more in the smile than in the wrath of God. (#1,797)

Every end other than God dishonors us. (#17)

Religion did not arise out of the need to assure social solidarity, nor were cathedrals built to
encourage tourism. (#48)

When economic and social revolutions are not simply ideological pretexts for religious crises,
after a few years of disorder everything continues as before. (#1,018)

Modern man imagines that it is sufficient to open the windows in order to cure the souls
infection, that it is not necessary to clear out the trash. (#2,077)

He who does not search for God at the bottom of his soul finds there nothing but muck.
(#2,708)

The soul grows inwards. (#79)

My faith fills my solitude with its hushed whisper of invisible life. (#472)

The most dispiriting [kind of] solitude is not one lacking in neighbors, but one deserted by
God. (#2,514)

Wisdom comes down to not showing God how things should be done. (#108)

The solutions man finds always end up being less interesting than the problems.
The only interesting solutions are those which God reserves to Himself. (#1,155)

Modern man does not expel God in order to assume responsibility for the world.
But rather in order not to have to assume responsibility. (#848)

To depend solely on Gods will is our true autonomy. (#124)

To depend on God is the beings being. (#1,204)

We do not invoke God as defendants, but as parched lands. (#1,409)

I listen to every homily with involuntary irony.

My religion, just like my philosophy, comes down to trusting in God. (#511)

Serenity is the state of mind of one who has entrusted God, once and for all, with everything.
(#2,344)

Every burden soon oppresses us, if we do not have Jesus as our Cyrenean. (#2,388)

If we trust in God, not even our own triumph should frighten us. (#1,186)

What is difficult is not to believe in God, but to believe that we matter to Him. (#1,711)

Whoever wants to know what the serious objections to Christianity are should ask us.
The unbeliever makes only stupid objections. (#2,017)

The Catholic apologist rarely distinguishes between what must be rejected with respect and
what must be crushed with contempt. (#2,084)

Apologetics should mix skepticism and poetry.

Skepticism to strangle idols, poetry to seduce souls. (#545)

There is some collusion between skepticism and faith: both undermine human
presumptuousness. (#2,672)

Skepticism does not mutilate faith; it prunes it. (#1,799)

Souls that Christianity does not prune never mature. (#2,704)

The Church used to educate; the pedagogy of the modern world only instructs. (#2,933)

In the ocean of faith one fishes with a net of doubts. (#1,816)

Nothing is more comical than to adduce names of famous believers like a certificate proving
Gods existence. (#1,231)

The Christian has nothing to lose in a catastrophe. (#504)

Christianity is the religion of one who lives as if an earthquake were possible at any moment.
(#2,277)

True talent consists in not making oneself independent from God. (#412)

Freedom intoxicates man as a symbol of independence from God. (#2,652)

Subjectivism is the guarantee that man invents for himself when he stops believing in God.
(#2,643)

Man does not create his gods in his image and likeness, but rather conceives himself in the
image and likeness of the gods in which he believes. (#128)

Historical events stop being interesting the more accustomed their participants become to
judging everything in purely secular categories.
Without the intervention of gods everything becomes boring. (#2,953)

If God were the conclusion of a syllogism, I would not feel compelled to adore Him. But God is
not merely the substance of what I hope for, but the substance of what I live. (#130)

It is not so much that the modern mentality denies the existence of God as that it does not
succeed in giving meaning to the term. (#728)

An irreligious society cannot endure the truth of the human condition.

It prefers a lie, no matter how idiotic it may be. (#1,139)

A philosophys atheism consists less in denying God than in not finding a place for Him.
(#1,144)

God is the term with which we notify the universe that it is not everything. (#853)

Between man and nothingness passes the shadow of God. (#1,951)

Despair is the dark valley through which the soul ascends toward a universe no longer sullied
by greed. (#135)

Even if humility did not save us from hell, in any event it saves us from ridicule. (#154)

God does not ask for our cooperation, but for our humility. (#771)

If we believe in God we should not say, I believe in God, but rather, God believes in me.
(#1,128)

Our ability to love something other than God proves our indelible mediocrity. (#155)

Man does not find himself thrown only among objects.

He is also immersed in religious experiences. (#1,405)

The growing difficulty of recruiting priests should embarrass humanity, not disquiet the
Church. (#2,484)

It is not the origin of religions, or their cause, which requires explanation, but rather the cause
and origin of their eclipse and neglect. (#160)

The gods are peasants who accompany man only up to the gates of large cities. (#1,212)

I do not know whether, in another world, the devil punishes an irreligious society.
But I see that it is soon punished here by aesthetics. (#1,106)

The religious sensibility oppressed by the Church takes refuge in strange catacombs. (#2,137)

The simplistic ideas in which the unbeliever ends up believing are his punishment. (#1,195)

Because he heard it said that religious propositions are metaphors, the fool thinks they are
fictions. (#1,859)

What some call religion barely astonishes us more than what others call science. (#1,187)
Far from establishing God as certain, ethics does not have sufficient autonomy to establish
even itself as certain. (#182)

How can anyone live who does not hope for miracles? (#183)

Intelligent optimism is never faith in progress, but hope in a miracle. (#1,041)

Why not imagine the possibility, after several centuries of Soviet hegemony, of the conversion
of a new Constantine? (#2,950)

In the intelligent man faith is the only remedy for anguish.

The fool is cured by reason, progress, alcohol, work. (#2,813)

Faith is part intuition and part wager. (#2,916)

We lack more solid reasons to anticipate that there will be a tomorrow than to believe that
there will be another life. (#1,720)

Faith is not an explanation, but rather confidence that the explication ultimately exists.
(#2,827)

God is the truth of all illusions. (#961)

We should not conclude that everything is permitted, if God does not exist, but that nothing
matters.
Permission ends up being laughable when what is permitted loses its meaning. (#200)

Sex and violence do not replace transcendence after it has been banished.
Not even the devil remains for the man who loses God. (#1,377)

Let us be careful not to return from an encounter with the gods of the netherworld as
madmen. (#1,919)

The eagerness with which an explanation for everything is sought in the psychology of the
unconscious is a reflection of modern anxiety in the presence of transcendence. (#1,617)

Without a certain religious childishness, a certain intellectual profundity is unattainable.

(#1,414)

What is difficult is not to believe or to doubtat any timebut to measure the exact
proportion of our authentic faith or our authentic doubt. (#2,604)

Faith is what allows us to wander astray into any idea without losing the way out. (#322)

Faith is not a conviction we ought to defend, but a conviction we do not succeed in defending
ourselves against. (#2,036)

Faith is not a conviction we possess, but a conviction that possesses us. (#2,818)

Reason is no substitute for faith, just as color is no substitute for sound. (#1,334)

It is upon the antinomies of reason, upon the scandals of the spirit, upon the ruptures in the
universe, that I base my hope and my faith. (#2,783)

Believing is more akin to groping than to hearing. (#1,234)

Faith is not knowledge of the object.
But communication with it. (#1,109)

Nothing is more dangerous for faith than to frequent the company of believers.
The unbeliever restores our faith. (#1,045)

Faith that does not know how to make fun of itself should doubt its authenticity.
The smile is the solvent of the simulacrum. (#203)

Scholasticism sinned by seeking to turn the Christian into a know-it-all.

The Christian is a skeptic who trusts in Christ. (#1,283)

Without canon law the Church would not have had her admirable institutional presence in
history.
But the vices of Catholic theology stem from its propensity to treat theological problems with
the mentality of a canon lawyer. (#2,272)

If we could demonstrate the existence of God, everything would eventually be subjected to the
sovereignty of man. (#1,748)

It is as stupid to have faith (without knowing in whom) as to yearn for a faith (without
knowing which one). (#2,027)

No principle is convincing and every conviction is uncertain. Faith is not a conviction, nor a
principle, but naked existence. (#2,274)

Faith in God does not solve problems, but makes them laughable.
The serenity of the believer is not a presumption of knowledge, but a fullness of confidence.
(#907)

Christianity completes paganism by adding confidence in God to fear of the divine. (#2,555)

The best palliative for anguish is the conviction that God has a sense of humor. (#1,020)

The believer is not a possessor of inherited property recorded in a land registry, but an
admiral looking upon the shores of an unexplored continent. (#323)

Reasons, arguments, proofs appear each day less evident to the believer.
And what he believes more evident. (#543)

Catholicism does not solve all problems but it is the only doctrine that raises them all. (#385)

The Christian does not pretend that the problems posed by religion have been solved; instead,
he transcends them. (#2,887)

Christianity does not solve problems; it merely obliges us to live them at a higher level.
Those who claim that it does solve them entangle it in the irony of every solution. (#1,716)

What happens in periods of unbelief is not that religious problems appear absurd, but that
they do not appear to be problems. (#555)

Human problems are neither exactly definable, nor remotely solvable.

He who expects Christianity to solve them has ceased to be a Christian. (#796)

That Christianity cures social diseases, as some say, or that, on the contrary, it poisons the
society that adopts it, as others assert, are theses that interest the sociologist but are of no
interest for a Christian.
A convert to Christianity has converted because he believes it is true. (#445)

That Christianity may not solve social problems is no reason to commit apostasy except for
those who forget that it never promised to solve them. (#1,080)

The modern clergy declare that Christianity seeks to solve earthly problemsthereby
confusing it with utopia. (#2,712)

Christianity does not teach that the problem is solved, but that the prayer is answered.
(#1,707)

Prayer is the only act in whose effectiveness I trust. (#1,583)

The true Christian should not resign himself to the inevitable: he should trust in the
impertinence of a repeated prayer. (#2,910)

One can only support the weight of this world while on ones knees. (#2,625)

Mankind does not need Christianity so it can construct the future, but so it can confront it.
(#1,023)

The preacher of the kingdom of God, when it is not Christ who preaches, ends up preaching
the kingdom of man. (#982)

May God preserve us from purity, in all fields.

From the mother of political terrorism, from religious sectarianism, from ethical severity,
from aesthetic sterility, from philosophical stupidity. (#1,246)

The people does not convert to the religion preached by a militant minority, but to the one
imposed by a militant minority. Christianity and Islam knew it; Communism knows it.
(#2,037)

The contemporary Church prefers to practice an electoral Catholicism.

It prefers the enthusiasm of great crowds to individual conversions. (#2,977)

The separation of Church and State can suit the Church, but it is disastrous for the State
because it delivers it over to pure Machiavellianism. (#2,497)

Modern man does not love, but takes refuge in love; does not hope, but takes refuge in hope;
does not believe, but takes refuge in a dogma. (#408)

Nobody is innocent of what he does, nor of what he believes. (#206)

Societal salvation is near when each person admits that he can save only himself.
Society is saved when its supposed saviors despair. (#217)

The greatest modern error is not to proclaim that God died, but to believe that the devil has
died. (#220)

Let us not accuse modern man of having killed God. That crime is not within his reach.
But of having killed the gods.
God survives untouched, but the universe withers and decays because the subordinate gods
have passed away. (#869)
The absence of God does not clear the way for the tragic but for the sordid. (#1,584)

God does not die, but unfortunately for man the subordinate gods like modesty, honor,
dignity, decency, have perished. (#2,852)

The death of God is an interesting opinion, but one that does not affect God. (#741)

Man is important only if it is true that a God has died for him. (#2,753)

There are two kinds of men: those who believe in original sin and idiots. (#265)

Just as evil was the first betrayal, betrayal is the only sin. (#1,562)

Christianity did not invent the notion of sin, but that of forgiveness. (#994)

Nobody will ever induce me to absolve human nature because I know myself. (#566)

Whoever makes his confession outside the confessional only intends to avoid repenting.
(#1,063)

Sincerity, unless it is in a sacramental confession, is a factor leading to demoralization.

(#2,697)

The modern Christian does not ask God to forgive him, but to admit that sin does not exist.
(#698)

Today they are trying to make to pardon mean to deny that an offense was committed.
(#1,991)

The Church was able to baptize medieval society because it was a society of sinners, but her
future is not promising in modern society, where everyone believes they are innocent. (#873)

Catholics have lost even the endearing ability to sin without arguing that sin does not exist.
(#773)

Nobody, nothing, in the end forgives.

Except Christ. (#1,404)

To condemn oneself is no less pretentious than to absolve oneself. (#1,892)

Having promulgated the dogma of original innocence, democracy concludes that the man
guilty of the crime is not the envious murderer but the victim who aroused his envy. (#797)

Where Christianity disappears, greed, envy, and lust invent a thousand ideologies to justify
themselves. (#2,976)

Nobody who knows himself can absolve himself. (#686)

Radical sin relegates the sinner to a silent, gray universe, drifting on the surface of the water, a
lifeless shipwreck, toward inexorable insignificance. (#1,914)

I do not know of a sin which is not, for the noble soul, its own punishment. (#333)

Sin ceases to seem like a fiction when we have been slapped in the face by its aesthetic
vulgarity. (#1,772)
Sins that appear splendid from afar are from close up nothing more than small sordid
episodes. (#2,155)

Nothing makes more evident the reality of sin than the stench of souls that deny its existence.
(#1,907)

Those sins that scandalize the public are less grave than those it tolerates. (#918)

The ancient who denied pain, the modern who denies sinthey entangle themselves in
identical sophisms. (#300)

Pain, evil, sin, are certainties we can lean on without fear that they will break. (#1,889)

It has taken Christian philosophers work to take sin seriously, that is to say: to see that it
transcends ethical phenomena. (#2,033)

To be Christian, in accordance with the latest fashion, consists less in repenting of our sins
than in repenting of our Christianity. (#710)

Economic claims, hostility between social classes, religious differences, tend to be mere
pretexts for an instinctive appetite for conflict. (#2,680)

That the history of the Church contains sinister chapters and idiotic chapters is obvious, but a
manly Catholicism should not make its contrite confession by exalting the modern world.
(#2,442)

There are many who believe they are Gods enemies but only manage to become the
sacristans enemies. (#2,612)

All earthly splendor is the labor of astounded hands, because no splendor depends on the
human will.
Because all splendor refutes the radical assertion of sin. (#1,910)

The secular importance of religion lies less in its influence on our conduct than on the noble
sonority with which it enriches the soul. (#1,390)

Without religious routines souls unlearn subtle and polished sentiments. (#1,929)

Cultures dry out when their religious ingredients evaporate. (#1,811)

Religious instruction appears at times to have been invented in order to counteract the
religious effectiveness of the liturgy. (#2,136)

When he repudiates rites, man reduces himself to an animal that copulates and eats. (#2,742)

A ceremony is a technical procedure for teaching indemonstrable truths.

Ritual and pomp overcome mans blindness before what is not material and coarse. (#221)

By suppressing certain liturgies we suppress particular certainties.

To fell sacred groves is to erase divine footprints. (#1,803)

To innovate in liturgical matters is not sacrilege, but stupidity.

Man only venerates immemorial routines. (#1,220)

To restore an old liturgical gesture in a new context can amount to heresy.

To receive communion standing today, for example, becomes a gesture of pride. (#2,505)
Liturgical incense is the oxygen of the soul. (#1,213)

A cloud of incense is worth a thousand sermons. (#2,551)

Ritualism is the discreet guardian of spirituality. (#2,550)

The liturgy can definitely only speak in Latin.

In the vernacular it is vulgar. (#1,465)

Christianity, when it abolishes its ancient liturgical languages, degenerates into strange,
uncouth sects.
Once contact is broken with Greek and Latin antiquity, once its medieval and patristic
inheritance is lost, any simpleton turns into its exegete. (#1,289)

The current liturgy makes official the secular divorce between the clergy and the arts. (#1,536)

The sacrifice of the Mass today is the torturing of the liturgy. (#1,774)

Rites preserve, sermons undermine faith. (#2,835)

It is not primitive cults that discredit religion, but American sects. (#2,945)

In order to challenge God, man puffs up his emptiness. (#224)

God does not ask for our cooperation, but for our humility. (#771)

The historian of religions should learn that the gods do not resemble the forces of nature, but
rather the forces of nature resemble the gods. (#243)

History seems to come down to two alternating periods: a sudden religious experience that
propagates a new human type, [and] the slow process of dismantling that type. (#2,594)

The Bible was not inspired by a ventriloquist God.

The divine voice passes through the sacred text like a stormy wind through the foliage of the
forest. (#244)

The Bible is not the voice of God, but of the man who encounters Him. (#491)

The prophet is not Gods confidant, but a rag blown about by sacred squalls. (#1,906)

The biblical prophet is not an augur of the future, but a witness to the presence of God in
history. (#517)

That the gospels are a reflection of the primitive Church is an acceptable thesis for the
Catholic.
But lethal for Protestantism. (#1,359)

Whereas the Protestant depends on a text, we Catholics are the process where the text was
born. (#1,360)

When he died, Christ did not leave behind documents, but disciples. (#1,361)

It is not because criticisms of Christianity appear valid that people stop believing; rather, it is
because people stop believing that they appear valid. (#1,886)
The unbeliever is dumbfounded that his arguments do not alarm the Catholic, forgetting that
the Catholic is a vanquished unbeliever.
His objections are the foundations of our faith. (#285)

The atheist devotes himself less to proving that God does not exist than to forbidding Him to
exist. (#2,065)

The two poles are the individual and God; the two antagonists are God and Man. (#2,646)

In religious matters the triviality of the objections tends to be more obvious than the fragility
of the proofs. (#2,745)

One must carefully examine the types of apologetics the unbeliever mocks the most: they
might be those which disquiet him the most. (#2,256)

Nothing is more disquieting to an intelligent unbeliever more than an intelligent Catholic.

(#2,734)

Nothing upsets the unbeliever as much as defenses of Christianity based on intellectual

skepticism and internal experience. (#2,961)

The unbeliever does not forgive the apostate who confirms him in his unbelief. (#896)

Every Christian has been directly responsible for the hardening of some unbelievers heart.
(#1,813)

So great is the distance between God and human intelligence that only a child-like theology is
not puerile. (#946)

When the theologian explains the reason for some act of God, the listener wavers between
indignation and laughter. (#2,092)

The heart does not rebel against the will of God, but against the reasons they dare attribute
to it. (#2,205)

The impertinent attempt to justify the ways of God to man transforms God into a frustrated
schoolmaster who invents educational games that are both cruel and childish. (#2,415)

The theologian corrupts theology by wanting to turn it into a science.

By looking for rules for grace. (#1,710)

The psychological study of conversions only produces flowers of rhetoric.

Gods ways are secret. (#2,504)

We should not believe in the theologians God except when He resembles the God called on in
distress. (#2,260)

The temptation for the churchman is to carry the waters of religion in the sieve of theology.
(#2,674)

More than one presumed theological problem comes only from the lack of respect with
which God treats our prejudices. (#1,463)

The believer knows how to doubt; the unbeliever does not know how to believe. (#587)

Faith does not confound unbelief, but rather consumes it. (#508)
Catholicism teaches what man would like to believe yet does not dare to. (#458)

Faith is not assent to concepts, but a sudden splendor that knocks us down. (#1,815)

In the dark shadows of evil, intelligence is the reflection of God behind us, the reflection
which obstinately pursues us, the reflection which is not extinguished except on the last
frontier. (#290)

Man lives himself as anguish or as a creature. (#311)

God is a nuisance for modern man. (#625)

What is thought against the Church, unless it is thought from within the Church, lacks
interest. (#318)

There is no stupid idea which modern man is not capable of believing, as long as he avoids
believing in Christ. (#646)

The basic problem of every former colonythe problem of intellectual servitude, of

impoverished tradition, of subaltern spirituality, of inauthentic civilization, of obligatory and
shameful imitationhas been resolved for me with supreme simplicity: Catholicism is my
native land. (#337)

A Catholic should simplify his life and complicate his thought. (#320)

The obedience of the Catholic has been distorted into an unlimited docility to all the winds of
the world. (#754)

What is philosophy for the Catholic but the way intelligence lives its faith? (#471)

The Christian faith in the last centuries has lacked intelligence, and Christian intelligence has
lacked faith.
Either it has not known how to be bold, or it has feared to be so. (#2,447)

To believe is to penetrate into the heart of what we merely knew. (#507)

The explanation for religious experience is not to be found in psychology manuals.

It is in the Churchs dogmas. (#613)

As stupid as a catechism may be, it is always less so than a personal confession of faith. (#487)

My convictions are the same as those of an old woman praying in the corner of a church.
(#2,794)

A Catholic thought does not rest until it puts the chorus of the heroes and the gods in order
around Christ. (#454)

The beauty of the figure of the Virgin comes at once from the sacred retinue of vanquished
goddesses she evokes or replaces, and from the way in which she transcends them.
(Assumption)

After experiencing what an age practically without religion consists of, Christianity is learning
to write the history of paganism with respect and sympathy. (#2,801)

Rather than a Christian, perhaps I am a pagan who believes in Christ. (#607)

Modern Eastern spirituality, like the Eastern art of the last centuries, is merchandise from a
bazaar (#1,449)

Only religion can be popular without being vulgar. (#2,780)

There is no spiritual victory which need not be won anew each day. (#347)

The soul should open itself up to foreign invasion, refuse to defend itself, favor the enemy, so
that our authentic being appears and arises, not like a fragile structure protected by our
timidity, but like our rock, our incorruptible granite. (#418)

To be Christians is to find ourselves before one from whom we cannot hide, before whom it is
impossible to disguise ourselves.
It is to assume the burden of the truth, no matter whom it injures. (#422)

The soul that climbs to perfection often abandons the lands conquered down below, where
subordinate demons install themselves, ridiculing and dirtying that soul. (#348)

Christianity does not deny the splendor of the world, but rather invites us to search for its
origin, to climb towards its pure snow. (#342)

At certain moments of abundance God overflows into the world, like a sudden, unexpected
spring gushing into the peace of midday. (#524)

The particular creature we love is never Gods rival. What ends in apostasy is the worship of
man, the cult of humanity. (#2,986)

What draws us away from God is not sensuality but abstraction. (#343)

When the object loses its sensual fullness and becomes an instrument or a sign, reality
evaporates and God vanishes. (#1,384)

When their religious depth disappears, things are reduced to a surface without density where
nothingness shows through. (#738)

The true religion is monastic, ascetic, authoritarian, hierarchical. (#962)

Only the soul of the contemplative does not die before the body. (#1,275)

An atheist is respectable as long as he does not teach that the dignity of man is the basis of
ethics and that love for humanity is the true religion. (#1,049)

If one does not believe in God, the only honest alternative is vulgar utilitarianism.
The rest is rhetoric. (#2,965)

Modern history is the dialogue between two men: one who believes in God, another who
believes he is a god. (#1,386)

Democratic atheism does not dispute the existence of God, but rather His identity. (#2,089)

Dialogue between Communists and Catholics has become possible ever since Communists
started to falsify Marx and Catholics Christ. (#440)

The Gospels and the Communist Manifesto are on the wane; the worlds future lies in the
power of Coca-Cola and pornography. (#2,983)
In order to ally himself with the Communist, the leftist Catholic asserts that Marxism merely
criticizes Christianitys compromises with the bourgeoisie, when it is Christianitys essence
which Marxism condemns. (#699)

The leftist Catholic is correct in discovering in the bourgeois the rich man of the parable, but
is mistaken in identifying the militant proletariat with the poor of the Gospel. (#717)

What concerns the Christ of the Gospels is not the economic situation of the poor man, but
the moral condition of the rich man. (#2,839)

The progressive Christians error lies in believing that Christianitys perennial polemic against
the rich is an implicit defense of socialist programs. (#2,971)

Love of poverty is Christian, but adulation of the poor is a mere electioneering tactic. (#719)

In their childish and vain attempt to attract the people, the modern clergy give socialist
programs the function of being schemes for putting the Beatitudes into effect.
The trick behind it consists in reducing to a collective structure external to the individual an
ethical behavior that, unless it is individual and internal, is nothing.
The modern clergy preach, in other words, that there is a social reform capable of wiping out
the consequences of sin.
From which one can deduce the pointlessness of redemption through Christ. (#2,982)

The Christian knows with certainty what his personal behavior should be, but he can never
state for certain that he is not making a mistake by adopting this or that social reform.
(#2,923)

Religion is socially effective not when it adopts socio-political solutions, but when it succeeds
in having society be spontaneously influenced by purely religious attitudes. (#2,931)

Jesus Christ would not attract listeners today by preaching as the Son of God, but as the son of
a carpenter. (#1,029)

The modern clergy believe they can bring man closer to Christ by insisting on Christs
humanity.
Thus forgetting that we do not trust in Christ because He is man, but because He is God.
(#2,956)

In its desire to gain the upper hand over democratic humanitarianism, modern Catholicism
summarizes the two great commandments of the Gospel thus: You shall love your neighbor
above all things. (#586)

To love ones neighbor is without doubt a commandment, but the gospel is the love that
awaits us. (#1,883)

Even though they are full of threats, I fail to see anything in the Gospels but promises.
(#2,808)

Only because He commanded us to love men does the modern cleric resign himself to
believing in the divinity of Jesus; whereas, in truth, it is only because we believe in the divinity
of Jesus that we resign ourselves to loving men. (#684)

To democratize Christianity they have to falsify the texts, reading equal where they say
brother. (#783)
Many people love man only so they can forget God with an easy conscience. (#700)

Concerning himself intensely with his neighbors condition allows the Christian to dissimulate
to himself his doubts about the divinity of Christ and the existence of God.
Charity can be the most subtle form of apostasy. (#2,987)

Religious individualism forgets the neighbor; communitarianism forgets God.

The more serious error is always the latter. (#944)

The Church avoided sclerosing into a sect by demanding that the Christian demand perfection
of himself, not that he demand it of his neighbor. (#1,933)

Those who replace the letter of Christianity with its spirit generally turn it into a load of
socio-economic nonsense. (#2,732)

The modern theologian longs to transform Christian doctrine into a simple ideology of
community behavior. (#948)

The contemporary Christian is not sorry that nobody else agrees with him, but that he does
not agree with everybody else. (#597)

Not having gotten men to practice what she teaches, the contemporary Church has resolved to
teach what they practice. (#757)

The new liturgists have gotten rid of the sacred pulpits so that no villain will assert that the
Church aspires to compete with the secular professors bully pulpits. (#877)

The Church will need centuries of prayer and silence to forge anew its flabby soul. (#1,524)

When a Catholic defends himself better against vices than against heresy, already there is only
a little Christianity left in his head. (#813)

When it comes to knowledge of man, there is no Christian (provided he is not a progressive

Christian) whom anybody has anything to teach. (#2,867)

The modern Christian feels professionally obligated to act jovially and jokingly, to show his
teeth in a cheerful grin, to profess a slavering friendliness, in order to prove to the unbeliever
that Christianity is not a somber religion, a pessimistic doctrine, an ascetic morality.
The progressive Christian shakes our hand with the wide grin of a politician running for office.
(#711)

Atop the bell tower of the modern church the progressive clergyman, instead of a cross, places
a weathervane. (#898)

The contemporary Catholic looks upon scientific ideas with a stupid reverence. (#1,972)

The Church, since the clergy became plebeian, curses all the conquered and applauds all the
conquerors. (#1,510)

The Gospels, in the hands of a progressive clergyman, degenerate into a compilation of trivial
ethical teachings. (#1,688)

Progressive Christians painstakingly search through sociology manuals for material with
which to fill lacunae in the Gospel. (#1,455)

Catholics do not suspect that the world feels swindled by every concession that Catholicism
makes to it. (#897)

The Churchs function is not to adapt Christianity to the world, nor even to adapt the world to
Christianity; her function is to maintain a counterworld in the world. (#2,843)

The heresy that threatens the Church, in our time, is worldliness. (#2,913)

It is not the heavenly city of the Apocalypse which keeps the progressive Catholic awake, but
the garden-city. (#648)

The new catechists profess that Progress is the modern incarnation of hope.
But Progress is not hope emerging, but the dying echo of hope already vanished. (#657)

The Kingdom of God is not the Christian name for a futuristic paradise. (#2,283)

Whoever dares to ask that the moment stop and time suspend its flight surrenders himself to
God; whoever celebrates future harmonies sells himself to the devil. (#2,066)

Unless circumstances constrain him, there is no radically leftist Jew.

The people that discovered divine absolutism does not make deals with the absolutism of
man. (#2,653)

The progressive clergyman excoriates the ghetto mentality of the old Christian today.
Those clergy prefer the commercial and financial activity of the modern Jew to the ghetto
where Israels faithfulness flourished. (#682)

Man bears persecution more easily than indifference.

What has the modern clergyman not done to attract a little attention? (#2,211)

Indignant with the bourgeois who eases his conscience by giving alms from his own private
wealth, the leftist Catholic proposes to do it through self-sacrifice by distributing the private
wealth of others. (#858)

Three persons in our age make it their profession to detest the bourgeoisie:
the intellectualthat typical representative of the bourgeoisie;
the communistthat faithful executor of bourgeois intentions and ideals;
the progressive clergymanthat final triumph of the bourgeois mind over the Christian soul.
(#706)

The progressive clergyman never disappoints an aficionado of the ridiculous. (#934)

At the thought of the current Church (clergy, liturgy, theology), an old Catholic first becomes
indignant, then astonished, and finally he just bursts out in laughter. (#1,996)

More than a breeze of betrayal, there howls around the modern clergyman a hurricane of
stupidity. (#2,394)

What is most disquieting about the attitude of the contemporary clergyman is that his good
intentions often appear to be unimpeachable. (#1,807)

The progressive clergyman, in revolutionary periods, ends up dead, but not as a martyr.
(#1,251)

It is not impossible that the battalions of clergy at the service of man have nonetheless been
infiltrated by a few of God's fifth-columnists. (#1,010)
In the bosom of the Church today, integralists are those who do not understand that
Christianity needs a new theology, and progressives are those who do not understand that
the new theology must be Christian. (#692)

The Church in recent times has not known how to distinguish between the new truths that call
for the rebuilding of the theological structure and the new errors that aim at its demolition.
New Testament criticism, for example, and the biographies of Jesus. (#2,178)

The religious problem grows worse each day because the faithful are not theologians and the
theologians are not faithful. (#1,265)

The modern theologians pirouettes have not gained him one conversion more, nor one
apostasy less. (#2,399)

Modern theologies tend to be the contortions of a theologian who is trying to avoid admitting
his unbelief to himself. (#2,201)

The evolution of Christian dogma is less evident than the evolution of Christian theology.
We Catholics with little theology believe, in the end, the same thing as the first slave who
converted in Ephesus or Corinth. (#2,446)

The Catholic theologian fulfills his duty only by disrespecting the letter of the vespers and the
spirit of the day. (#1,486)

The modern clergy, in order to save the institution, try to rid themselves of the message.
(#2,936)

To lighten the load of the Christian ship foundering in modern waters, liberal theology
yesterday jettisoned the divinity of Christ, and radical theology today jettisons the existence of
God. (#817)

Those who ask the Church to adapt herself to modern thinking are in the habit of confusing
the urgent need to respect certain methodological rules with the obligation to adopt a
repertory of idiotic postulates. (#808)

Fools used to attack the Church; now they reform her. (#714)

To proclaim Christianity the cradle of the modern world is a grave accusation or a grave
calumny. (#1,792)

The history of Christianity would be suspiciously human, if it were not the adventure of an
incarnate god.
Christianity assumes the misery of history, as Christ assumes the misery of man. (#1,840)

The history of Christianity reveals to the Christian what kind of presence Christ wanted to
have in history.
To seek to erase that history, to return to the lone Christ of the gospels, is not a gesture of
devotion but of pride. (#936)

The Christian knows that Christianity will limp until the end of the world. (#2,203)

We cannot find shelter in the Gospel alone, as we also cannot take refuge in the seed of the
oak tree, but rather next to the twisted trunk and under the disorder of the branches. (#1,446)

The post-conciliar Church seeks to draw people into the fold by translating the
commonplaces of contemporary journalism into the insipid jargon of the Vatican chancery.
(#701)

The Church, when she pushed the doors wide open, wished to make it easier for those outside
to enter, without thinking that she actually made it easier for those inside to leave. (#743)

By embracing the modern mentality, Christianity became a doctrine which it is not easy to
respect, nor interesting to do so. (#829)

Rationalizing dogma, relaxing morality, simplifying the rite, do not make it easier for the
unbeliever to approach [the Church], but rather [for the Church] to approach the unbeliever.
(#2,552)

Error does not seed well except in the shadow of the truth.
Even the devil becomes bored and excuses himself from where Christianity is being
extinguished. (#1,876)

To discover the countenance of Christ in the face of modern man requires more than an act of
faithan act of credulity. (#956)

The crisis of Christianity today has been provoked not by science, nor by history, but by the
new means of communication.
Religious progressivism is the task of adapting Christian doctrines to the opinions sponsored
by news agencies and publicity agents. (#753)

Clergymen and journalists have smeared the term love with so much sentimentality that
even its echo stinks. (#804)

Where there are no vestiges of old Christian charity, even the purest courtesy is somewhat
cold, hypocritical, hard. (#2,596)

The ineptitude and folly of the bishops and popes chatter would disturb us, if we old
Christians had not fortunately learned as little children to sleep during the sermon. (#851)

Let the priest leave stupid occupations to the stupid, for he is not responsible for doubtful
progress, but for inexorable agony. (#2,226)
Gnosticism
Note: Most of these aphorisms about Gnosticism come from Nuevos Escolios, and can be found at this page.
The importance of Gnosticism to a proper understanding of democracy and the modern world in general for
Gmez Dvila can probably best be seen in Textos I, pp. 55-84.

Authentic atheism is a blank page; Gnostic atheism hides a text written in invisible ink.
The bermensch is the recourse of a nonconformist atheism.
Nietzsche invents a human consolation for the death of God; Gnostic atheism, on the other
hand, proclaims the divinity of man.

The Antichrist is, probably, man. (#502)

Humanity is the only totally false god. (#1,781)

The only attribute that can without hesitation be denied man is divinity.
But that sacrilegious pretension, nevertheless, is the ferment of his history, of his destiny, of
his essence. (#1,908)

Modern history is the dialogue between two men: one who believes in God, another who
believes he is a god. (#1,386)

To have faith in man does not reach the level of blasphemy; it is just one more bit of
stupidity. (#2,929)

The two poles are the individual and God; the two antagonists are God and Man. (#2,646)

The particular creature we love is never Gods rival. What ends in apostasy is the worship of
man, the cult of humanity. (#2,986)

Humanizing humanity again will not be an easy task after this long orgy of divinity. (#2,539)

Freedom intoxicates man as a symbol of independence from God. (#2,652)

The atheist devotes himself less to proving that God does not exist than to forbidding Him to
exist. (#2,065)

Gnosticism and Christianity start from the same point, but go in different directions.
From the same definition of the human condition, Christianity infers that man is a creature,
while the Gnostic infers he is a god.

The Gnostic is a born revolutionary because total rejection is the perfect proclamation of his
divine autonomy.

The Greek roots of the Gnosticism of late antiquity are not to be found in Platonic dualism,
but rather in Stoic monism.

Christianity and Gnosticism shared the question. Feeling allogenous was a common
characteristic.
The state of alienation is an historical constant, but becomes more acute in times of social
crisis.
Alienation is the ground in which either a Romantic Christian or a democratic Gnostic
answer germinates.

Something is modern if it is the product of an initial act of pride; something is modern if it

seems to allow us to escape the human condition. (#2,833)
Eroticism and Gnosticism are the individuals recourse against the anonymity of mass society.
(#2,501)

The French Revolution has been the highest wave of the Gnostic tide.

Transcendence becomes dualism, and dualism becomes Manichaeism, where egalitarianism

eclipses the very notion of hierarchy.

Where mystical process is conceived as an assumption, not as a Gnostic restoration,

deification is merely the hyperbole of someone in ecstasy.

Justice is a Gnostic notion.

It is enough for the fallen god to reclaim his own.
We Christians beg for mercy.

Lamartine is the best example of unconscious Gnosticism flowing into democratic

humanitarianism.

Democratic atheism does not dispute the existence of God, but rather his identity. (#2,089)

Appetites, greed, passions, do not threaten mans existence so long as they do not proclaim
themselves rights of man, as long as they are not ferments of divinity. (#2,140)

Either man has rights, or the people is sovereign.

The simultaneous assertion of two mutually exclusive theses is what people have called
liberalism. (#2,219)

The regnum hominis, with the preaching of which Bacon inaugurated the modern world, is
not a parody of the regnum Dei, but its Gnostic version.

A god is only enchained by ignorance. A god remains fallen only so long as he does not know
he is a god.
Aufklrung is the circumspect translation of gnosis.

Goethe is a pantheist; Hegel is a Gnostic. Pantheism is a slope, but only Gnosticism is an

abyss.

Classical literature is obviously not prelapsarian, but happily it is pre-Gnostic.

Only skepticism and faith immunize against Gnostic pride.

Whoever does not believe in God can [at least] have the decency of not believing in himself.

Primitive religions are ingenuous anthropomorphisms; Gnosticism is a satanic deimorphism.

Orphism and Rousseau occupy a similar position in history.

If both, on the one hand, provided the impulse for the democratic movement and Gnostic
religiosity, both, on the other, created a favorable atmosphere for religious sentiment and the
reactionary attitude.
It is difficult to explain Burke without the Rousseuean climate or Plato without the Orphic
climate.

Dehellenizing Christianity turns it into a sect.

Dionysism, Gnosticism, Enlightenmentfoam on the highest waves.

That the French Revolution was essentially a religious phenomenon was only seen with clarity
by Joseph de Maistre and Michelet.

Modernism ingeniously finds a way not to present its theology directly, but rather through
profane notions that imply it.
It avoids announcing to man his divinity, but proposes goals that only a god could reach, or
rather proclaims that the essence of man has rights which assume he is divine. (#2,090)

By fusing Neoplatonism and Zoroastrianism, by identifying evil and matter, the Gnostic
automatically divinizes the spirit.

Pelagianism has at root a Gnostic definition of the soul.

The dogma of the natural goodness of man formulates in ethical terms the Gnostics central
experience.
Man is naturally good because he is naturally god.

It is not against the arguments of yesterdays and todays scientism which Christianity
must be defended, but against the Gnostic poison.

Gnosticism can be dualist or monist.

Gnosticism is a theory about the nature of the soul.

Just as virtue provokes the libertine, Christianity stimulates the Gnostic perversion.
Politics, Law & Society
Note: This entry is a bit of a grab-bag of aphorisms relating to politics, law, and society, which are not
already included in the other entries on democracy and equality, liberty and liberties, progress and
progressives, the bourgeoisie, revolutions and revolutionaries, and Marx and Marxists.

Modern man calls walking more quickly in the same direction down the same road change.
The world, in the last three hundred years, has not changed except in that sense.
The simple suggestion of a true change scandalizes and terrifies modern man. (#2,954)

Only liberty limits the abusive interventions of ignorance. Politics is the science of social
structures made suitable for the common life of ignorant beings. (#18)

It is not possible to choose between injustice and disorder. They are synonyms. (#479)

Where we imprudently tolerate agglomerations, order and tyranny in the end unfortunately
coincide. (#2,371)

Politics is the art of searching for the best relationship between force and ethics. (#286)

Political science is the art of quantifying the amount of freedom man can handle and the
amount of servitude he needs. (#1,376)

Politics is not the art of imposing the best solutions, but of blocking the worst. (#725)

Every political solution limps, but some limp with grace. (#2,079)

What is difficult about every moral or social problem is based on the fact that its appropriate
solution is not a question of all or nothing, but of more or less. (#2,826)

Social problems cannot be solved.

But we can ameliorate them by preventing our determination to alleviate just one from
aggravating them all. (#1,309)

Societys most serious ailments usually come from the imprudence with which they are
treated. (#2,355)

The best organized political enterprises, just like the wisest economic measures, are only
games of chance where one wins by a stroke of luck.
The statist, made conceited by his success, asserts that he knowingly bought the winning
lottery ticket. (#837)

Institutions die less from infidelity to their principle than from an excess of the principle
itself. (#2,209)

Let us take care not to disrespect the man who possesses the stupidity necessary for the
correct functioning of institutions. (#2,208)

History clearly demonstrates that governing is a task that exceeds mans ability. (#2,862)

A work of politics is unrepeatable, like a work of art, and equally capable of the same eternity.
(#1,241)

Political blunders repeat themselves, because they are the expression of human nature.
Successes do not repeat themselves, because they are the gift of history. (#1,323)

In politics it is only worth the trouble to listen to the criticism that has principles but not
guidelines. (#2,152)

When it comes to political matters, there are few who even in private do not argue at the level
of a public meeting. (#2,466)

Public political discussion is not intellectually adult in any country. (#2,885)

The ideas which influence politics the least are political ideas. (#1,121)

The right to power was the central subject of politics, yesterday.

The techniques of seizing power are, today, the central subject of politics. (#1,318)

Dictatorship is the technification of politics. (#1,979)

Between the dictatorship of technology and the technology of dictatorship, man no longer
finds a crack through which he can slip away. (#1,981)

To hope that the growing vulnerability of a world increasingly integrated by technology will
not demand a total despotism is mere foolishness. (#1,982)

Power more surely corrupts the man who covets it than the man who exercises it. (#1,894)

When people stop fighting for the possession of private property, they will fight for the
usufruct in collective property. (#30)

In the modern world it is not contrary ideas that confront each other but mere candidates for
the possession of the same goods. (#2,434)

Social improvements do not come from powerful shake-ups, but from light nudges. (#1,410)

To speak of a peoples political maturity is characteristic of immature intelligences. (#2,246)

The phenomenon of the degradation of the people into rabble is the same, no matter whether
it is into poor rabble or rich rabble. (#2,081)

Wealth is hopelessly demoralizing when no political function is attached to it.

Even plutocracy is preferable to irresponsible riches. (#1,983)

Social mobility occasions class warfare.

The enemy of the upper classes is not the inferior man who lacks every chance to rise, but
rather the man who does not manage to rise when others rise. (#31)

The state of tension between social classes, a constant structural phenomenon,

metamorphoses into class warfare only when a political class uses it as a tool for
demagoguery. (#703)

Social conflicts, in a healthy society, are rooted between functional sectors; in a sick society
between economic strata. (#868)

No social class has exploited the other social classes more brazenly than that which today calls
itself the state. (#1,122)

In a healthy society, the state is the organ of the ruling class; in a hunchbacked society, the
state is the instrument of a bureaucratic class. (#2,921)

The state will deserve respect again, when it again restricts itself to being simply the political
profile of a constituted society. (#1,812)

Asking the state to do what only society should do is the error of the left. (#2,698)

The majority of the tasks that this centurys typical ruler believes he is obliged to assume are
nothing more than abuses of power. (#2,853)

The modern state is the transformation of the apparatus which society developed for its
defense into an autonomous organism which exploits it. (#1,527)

Unanimity, in a classless society, results not from the absence of classes, but from the
presence of the police. (#1,307)

The police force is the only social structure in the classless society. (#2,854)

Enthusiasm, in leftist regimes, is a synthetic product manufactured by the police. (#1,606)

A just society would be lacking in interest.

The discrepancy between the individual and the position he occupies is what makes history
interesting. (#598)

Every society is born with enemies who accompany it in silence until they ambush it at night
and slit its throat. (#2,012)

Without an enemy on the borders the ruler forgets to be prudent. (#1,198)

Rulers who represent only a minority have to invent civilization in order not to perish.
The delegates of a majority, on the other hand, can be vulgar, rude, cruel, with impunity.
The greater the majority that supports him, the less cautious the ruler is, the less tolerant, the
less respectful of human diversity.
When rulers deem themselves governors of all humanity, terror is near. (#631)

Terror is the natural regime for every society without traces of feudalism. (#913)

Where even the last vestige of feudal ties disappears, the increasing social isolation of the
individual and his increasing helplessness fuse him into a totalitarian mass. (#2,657)

Order paralyzes. Disorder convulses.

Inscribing an instituted disorder within an all-inclusive order was the miracle of feudalism.
(#1,591)

Order is the most fragile of social facts. (#2,217)

History exhibits two types of anarchy: that which emanates from a plurality of forces and that
which derives from a plurality of weaknesses. (#2,477)

The difference between organic and mechanical, in social facts, is a moral one: the
organic is the result of innumerable humble acts; the mechanical is the result of a decisive
act of pride. (#2,588)

Where the customs and the laws permit everyone to aspire to everything, everyone lives a
frustrated life, no matter what position he comes to occupy. (#2,359)

The jurist, in democracies, is not an expert in laws but in government functionaries. (#1,189)

Legislation that protects liberty down to the last detail strangles liberties. (#51)
One can only speak of the sovereignty of the law where the legislators function is reduced to
consulting the consensus of custom in the light of ethics. (#2,761)

A healthily constituted state is one where innumerable obstacles restrict and impede the
freedom of the legislator. (#2,805)

An excess of laws emasculates. (#2,548)

To reform society through laws is the dream of the incautious citizen and the discreet
preamble to every tyranny.
Law is the juridical form of custom or the trampling of liberty. (#383)

The Christian knows with certainty what his personal behavior should be, but he can never
state for certain that he is not making a mistake by adopting this or that social reform.
(#2,923)

When the tyrant is the anonymous law, modern man believes he is free. (#2,660)

Law is the easiest method of exercising tyranny. (#2,616)

Where the law is not customary law, it is easily turned into a mere political weapon. (#2,949)

The rapid evolution of a society destroys its customs.

And imposes on the individual, in place of the silent education of traditions, the reins and the
whip of laws. (#1,337)

Human warmth in a society diminishes by the same measure that its legislation is perfected.
(#2,836)

Man today oscillates between the sterile rigidity of the law and the vulgar disorder of instinct.
He is ignorant of discipline, courtesy, good taste. (#1,447)

The spirit is fallible submission to norms, not infallible subjection to laws. (#1,724)

It is no longer enough for the citizen to submitthe modern state demands accomplices.
(#574)

Law is not what an act of the will decrees, but what intelligence discovers. (#571)

The first revolution broke out when it occurred to some fool that law could be invented.
(#900)

There are two symmetrical forms of barbarism: peoples who have nothing but customs and
peoples who respect nothing but laws. (#672)

A basic postulate of democracy: the law is the citizens conscience. (#978)

The tissues of society become cancerous when the duties of some are transformed into the
rights of others. (#1,190)

As they cannot be defined univocally, nor irrefutably demonstrated, so-called human rights
serve as a pretext for the individual who rebels against a positive law.
The individual has no more rights than the benefit that can be inferred from anothers duty.
(#2,979)
Social justice is the term used to claim anything to which we do not have a right. (#1,607)

The plethora of laws is a sign that nobody knows anymore how to command intelligently.
Or that nobody knows anymore how to obey freely. (#1,330)

The modern mentality does not conceive that order can be imposed without resorting to
police regulations. (#1,585)

Neither a declaration of human rights, nor the proclamation of a constitution, nor an appeal
to natural law, protects against the arbitrary power of the state.
The only barrier to despotism is customary law. (#2,759)

The rational, the natural, the legitimate, are nothing more than what is customary.
To live under a political constitution that endures, among customs that endure, is the only
thing that allows us to believe in the legitimacy of the ruler, in the rationality of habits, and in
the naturalness of things. (#433)

Periods of political stability are periods of religious stability. (#2,565)

Religion is socially effective not when it adopts socio-political solutions, but when it succeeds
in having society be spontaneously influenced by purely religious attitudes. (#2,931)

Consent does not establish authority; it acknowledges it. (#1,817)

Popular consent is an index of legitimacy, but not a cause.

In the debate over the legitimacy of power neither its origin in the vote nor its origin in force
counts.
Power is legitimate if it fulfills the mandate which the vital and ethical necessities of a society
confer on it. (#572)

From behind the will of all the general will pokes its head out.
A will that is not volition, in reality, but a program. The program of a party. (#2,570)

Unless circumstances constrain him, there is no radically leftist Jew.

The people that discovered divine absolutism does not make deals with the absolutism of
man. (#2,653)

It is enough at times that a society suppress a custom it assumes is absurd for a sudden
catastrophe to show it its error. (#681)

The political errors that could most obviously be avoided are those which are most frequently
committed. (#2,583)

A noble society does not wait for catastrophes to discipline it before it disciplines itself.
(#2,360)

Wise politics is the art of invigorating society and weakening the State. (#55)

Society rewards screaming virtues and discreet vices. (#77)

In the society that is starting to take shape, not even the enthusiastic collaboration of the
sodomite and the lesbian will save us from boredom. (#2,534)

The mechanisms of modern society encourage the annoying virtues and punish the endearing
vices. (#2,341)
The basic problems of an age have never been the theme of its great literary works.
Only ephemeral literature is an expression of society. (#2,690)

The struggle against injustice that does not culminate in sanctity culminates in bloody
upheavals. (#54)

Every rebellion against the order of man is noble, so long as it does not disguise rebelliousness
against the order of the world. (#528)

Civilization is what old men manage to salvage from the onslaught of young idealists. (#119)

The only societies more odious than those which infuriate the rebellious youth are those
which he innocently helps to construct. (#2,405)

Social problems are the favorite refuge of those fleeing their own problems. (#1,137)

A non-economic problem does not appear worthy, in our time, of the attention of a serious
citizen. (#2,557)

When the modern consciousness suspends its economic routines, it only oscillates between
political anguish and sexual obsession. (#1,514)

Modern mans life oscillates between two poles: business and sex. (#2,180)

The most recent generations are particularly boring: believing in effect that they invented
violence and sex, they copulate doctrinairely and doctrinairely kill. (#2,369)

This century has succeeded in turning sex into a trivial activity and an odious topic. (#2,456)

Sexual promiscuity is the tip society pays in order to appease its slaves. (#1,493)

Eroticism and Gnosticism are the individuals recourse against the anonymity of mass society.
(#2,501)

Modern society neglects the basic problems of man, since it barely has time to attend to those
to which it gives rise. (#735)

In addition to civilized societies and semi-civilized societies, there are pseudo-civilized

societies. (#2,907)

Civilization is not an endless succession of inventions and discoveries, but the task of ensuring
that certain things endure. (#521)

A civilized society is one where physical pain and pleasure are not the only arguments.
(#1,713)

To civilize someone is to teach him how to use what is inferior without putting a price on it.
To be civilized is to not confuse the important with the merely necessary. (#567)

In a century where the media publish endless stupidities, the cultured man is defined not by
what he knows but what he does not know. (#556)

In the incoherence of a political constitution resides the only authentic guarantee of liberty.
(#123)

We can only hope for a reform of society to come from the contradictions between human
follies. (#2,706)

They speak emphatically of transforming the world, when the most to which they can aspire
is to certain secondary remodelings of society. (#2,797)

Unlimited gullibility is required to be able to believe that any social condition can be improved
in any other way than slowly, gradually, and involuntarily. (#2,962)

The golden rule of politics is to make only minimal changes and to make them as slowly as
possible. (#2,917)

Political regimes become tolerable when they begin to hold their own principles in contempt.
(#2,851)

Nothing is more dangerous than to solve ephemeral problems with permanent solutions.
(#136)

The incorrigible political error of the man of good will is to presuppose naively that at every
moment it is possible to do what must be done.
Here, where what is necessary is often impossible. (#1,016)

Whoever acquires experience in politics trusts only in the classic maxim: do not do today what
you can leave for tomorrow. (#653)

In politics we should distrust even intelligent optimism and trust in the imbeciles fears.
(#1,457)

Nobody in politics can foresee the consequences either of what he destroys, or of what he
constructs. (#2,978)

When we see that man cannot calculate the consequences of his actions, political problems do
not lose their importance, but the solutions lose their interest. (#557)

Popular disturbances lack importance so long as they do not become ethical problems for the
ruling classes. (#146)

Economic claims, hostility between social classes, religious differences, tend to be mere
pretexts for an instinctive appetite for conflict. (#2,680)

When economic and social revolutions are not simply ideological pretexts for religious crises,
after a few years of disorder everything continues as before. (#1,018)

Authentic social transformations are not the work of frustration and envy, but the
consequences of epidemics of disgust and boredom. (#1,218)

Liberty lasts only so long as the state functions amid the indifference of its citizens.
Despotism threatens when the citizen agitates for or against his government. (#659)

The poor mans patience in modern society is not virtue but cowardice. (#365)

How routine insults are today proves our ignorance in the art of living. (#150)

An aristocratic society is one where the desire for personal perfection is the animating spirit of
the social institutions. (#656)

Whoever who does not agitate without rest in order to satisfy his greed always feels a little
guilty in modern society. (#1,843)

Every society eventually bursts when envy expands too far. (#2,069)

In societies where the social position, instead of adhering to the person, constitutes merely a
temporary commission, envy bursts out of the gate.
La carriere ouverte aux talents is the racetrack of envy. (#1,248)

One must beware of those who are said to have much merit. They always have some past to
avenge. (#2,959)

The speed with which modern society absorbs its enemies could not be explained if their
apparently hostile clamor were not simply an impatient demand for promotions. (#1,832)

With the appearance of rational relations among individuals the process of a societys decay
begins. (#1,202)

The anonymity of modern society obliges everyone to claim to be important. (#2,343)

When society is cast entirely in the mold of the state, the person vaporizes. (#1,273)

The sinister uniformity that threatens us will not be imposed by a doctrine, but by a uniform
economic and social conditioning. (#2,888)

Fashion, even more than technology, is the cause of the modern worlds uniformity. (#2,972)

Modern society harbors the peculiar intention of systematically substituting political

authorities for social authorities.
That is to say: administrative duties for civilizing requests. (#860)

Modern man has the ambition of replacing with objects he buys what other ages hoped to
obtain from the methodical cultivation of the sentiments. (#169)

The society that does not discipline attitudes and gestures renounces social aesthetics.
(#2,120)

The majority of properly modern customs would be crimes in an authentically civilized

society. (#2,924)

Other ages may have been as vulgar as ours, but none had the extraordinary sounding board,
the inexorable amplifier, of modern industry. (#170)

Modern society works feverishly to put vulgarity within everyones reach. (#2,840)

The celebrities of our time are permeated with the odor of the publicity laboratories where
they are created. (#2,363)

Society until yesterday had notables; today it only has celebrities. (#2,974)

Modern society is abolishing prostitution through promiscuity. (#1,188)

Families are often purulent cells of stupidity and unhappiness, because an ironic necessity
demands that the governance of such elemental structures require as much intelligence,
astuteness, and diplomacy as does the governance of a state. (#836)

A modern father is one who is ready to make financial sacrifices so that his children will not
prolong his life, replace him, or imitate him. (#2,055)

Modern society is proceeding simultaneously to become inhospitable to the old and to

multiply their number by prolonging their lives. (#996)

A prolonged childhoodpermitted by industrial societys current prosperityredounds

merely in a growing number of infantilized adults. (#2,453)

There are no more old people, only decrepit youths. (#1,432)

Even when sin does assist in the construction of every society, modern society is the beloved
child of the capital sins. (#319)

An irreligious society cannot endure the truth of the human condition.

It prefers a lie, no matter how idiotic it may be. (#1,139)

The near future will probably bring extraordinary catastrophes, but what threatens the world
most certainly is not the violence of ravenous crowds, but the weariness of boring masses.
(#174)

Legitimate ambitions become shy and resigning amidst the throng of fraudulent ambitions.
(#184)

By intending practical ends, we always end up linking arms with neighbors we would not have
wanted to touch with a ten-foot pole. (#1,686)

Whoever tries to educate and not exploit a people, or a child, does not speak to them in baby-
talk. (#211)

The people wants what they suggest it should want. (#1,949)

Societal salvation is near when each person admits that he can save only himself.
Society is saved when its supposed saviors despair. (#217)

If they had fewer saviors, societies would be in less need of being saved. (#1,572)

Those who seek to abolish mans alienation by changing the juridical structure of the economy
remind one of the man who solved the problem of his marital misfortune by selling the sofa
on which the adultery took place. (#879)

Man matures when he stops believing that politics solves his problems. (#1,469)

The principle of individuation in society is belief in the soul. (#1,662)

It is not possible to hope for anything now that the State is the souls only recourse against its
own chaos. (#1,411)

Swimming against the current is not idiotic if the waters are racing toward a waterfall.
(#2,041)

When nothing in society deserves respect, we should fashion for ourselves in solitude new
silent loyalties. (#2,162)

The vice which afflicts the right is cynicism, and that which afflicts the left is deceit. (#2,730)

Conservatism should not be a party but the normal attitude of every decent man. (#2,403)
Whoever declares that he is apolitical is an ashamed partisan of the losing side. (#2,191)

Each day we demand more from society so that we can demand less from ourselves. (#1,329)

The people has never been fted except at the expense of another social class. (#229)

The most shameless spectacle is that of the voluptuous throbbing with which a crowd listens
to the orator who adores it. (#1,997)

Even the most austere rulers end up attending the circus in order to please the crowd.
(#2,756)

People is the sum of the defects of the people.

The rest is campaign rhetoric. (#2,070)

The people believes in the disinterestedness of its professional benefactors until they pass the
bill to the people. (#1,276)

The worst demagogues are not recruited from among the poor and envious, but from among
the wealthy and ashamed. (#893)

Everything can be sacrificed to the misery of the people.

Nothing should be sacrificed to its greed. (#1,402)

Nothing deserves more respect than the unfortunate people that has to beg, but nothing
deserves less respect than the absurd drugs for which it clamors to remedy its misfortune.
(#1,436)

The people is sometimes right when it is frightened; but is always wrong when it becomes
enthusiastic. (#2,918)

For two centuries the people has borne the burden not only of those who exploit it, but also of
those who liberate it.
Its back is buckling under the double weight. (#737)

The state of tension between social classes, a constant structural phenomenon,

metamorphoses into class warfare only when a political class uses it as a tool for
demagoguery.

No one praises the people except the man who means to sell it something or rob it of
something. (#1,588)

To patronize the poor has always been, in politics, the surest way to enrich oneself. (#359)

Social is the adjective that serves as a pretext for all swindles. (#1,533)

Social utility is a criterion that slightly degrades what it seeks to justify. (#2,823)

In order to distract the people while they exploit it, stupid despots choose circus fights,
whereas the astute despot prefers electoral fights. (#756)

The politician never says what he believes to be true, but rather what he considers to be
effective. (#2,775)

The old despotisms limited themselves to locking man up in his private life; those of the new
stamp prefer that he have nothing but a public life.
To domesticate man all one has to do is politicize all his gestures. (#912)

Love of poverty is Christian, but adulation of the poor is a mere electioneering tactic. (#719)

Modern man already knows that political solutions are ludicrous and suspects that economic
solutions are too. (#230)

The most execrable tyranny is that which adduces principles we respect. (#232)

The fatherland, without any nationalistic bombast, is only the area which an individual
contemplates around him after having climbed a hill. (#1,277)

To liquidate a social class, or a people, is an undertaking that angers no one in this century
but the intended victims. (#254)

When they define property as a social function, confiscation is near; when they define work as
a social function, slavery is on its way. (#258)

The act of despoiling an individual of his goods is called robbery, when another individual
does the despoiling.
And social justice, when an entire collective entity robs him. (#967)

When a longing for purity persuades him to condemn social hypocrisy, man does not
recover his lost integrity, but loses his shame. (#260)

Sociological categories authorize us to move about in society without paying attention to each
mans irreplaceable individuality.
Sociology is the ideology of our indifference toward our neighbor. (#268)

In order to exploit man in peace, it is most convenient to reduce him first to sociological
abstractions. (#269)

The descriptive use of social anecdotes has more characterological exactitude than statistical
percentages. (#2,475)

Let us tremble if we do not sense, in this abject modern world, that with each day our
neighbor is less and less our fellow man. (#1,053)

Man, in order to govern, blindfolds himself with ideologies. (#1,036)

In a world of sovereign states every doctrine, no matter how universal, is eventually turned
into the more or less official ideology of one of them. (#2,327)

The individual who lies to himself, just like the society that does not lie to itself, soon rots and
dies. (#1,335)

Political violence leaves behind fewer corpses than rotting souls. (#278)

Modern society affords itself the luxury of letting everyone say what they want because today
everybody thinks basically the same thing. (#282)

Participants in a political movement are normally ignorant of its aim, its motive, and its
origin. (#2,220)

Whoever feels he is the spokesman of public opinion has been enslaved. (#589)
Honesty in politics is not stupidity except in the eyes of the swindler. (#298)

Liberal parties never understand that the opposite of despotism is not stupidity, but authority.
(#329)

The necessary and sufficient condition of despotism is the disappearance of every kind of
social authority not conferred by the State. (#1,945)

Authority is not delegating men, but procuring values. (#570)

Societies in agony struggle against history with the power of their laws, like the shipwrecked
struggle against the waters with the power of their screams. Brief whirlpools. (#331)

Dying societies accumulate laws like dying men accumulate remedies. (#1,312)

When respect for tradition dies out, society, in its incessant desire to renew itself, consumes
itself in a frenzy. (#573)

Hatred of the past is an unequivocal sign that a society is becoming more plebeian. (#1,480)

The human swarm returns submissively to the collective beehive when the night of a culture
draws near. (#1,282)

Modern society only respects science as an inexhaustible provider of what it covets. (#1,369)

Today more than ever man runs after any fool who invites him along on the trip, deaf to the
lookout keeping watch on the ruined roads and the collapsed bridges. (#334)

The prophet who accurately foretells the growing corruption of a society is not believed,
because the more that corruption grows, the less it is noticed by the corrupt. (#335)

The victims of the most serious individual and social catastrophes are often not even aware:
individuals become brutish, societies become degraded, unawares. (#2,879)

In todays political spectrum no party is closer than any other to the truth.
There are simply some that are farther away. (#420)

The circus factions were not political parties; todays political parties are circus factions.
(#2,043)

Contemporary political parties have ended up converging even in their rhetoric. (#2,003)

As long a party keeps the same name, its programs can change. (#2,384)

The unrestricted publication of news, which is demanded by the mass media, has forced the
public lie to assume, in the state, the traditional function of the secret. (#1,111)

We must remind those who infer from the social utility of myths the social utility of lies that
myths are useful thanks to the truths they express. (#2,476)

Modern individualism is nothing but claiming as ones own the opinions everyone shares.
(#355)

The modern state fabricates the opinions which it later respectfully collects under the name of
public opinion. (#356)
Modern societys lack of confidence in the future, reserved until yesterday to the intelligent
man, today weighs down even on the imbecile. (#1,300)

We can paint the decadence of a society, but it is impossible to define it.

Like the increasing dementia of a look. (#1,314)

Grave problems never frighten the fool.

Those men who are disquieted, for example, by the qualitative deterioration of a society, make
him laugh. (#1,324)

The whims of the incompetent crowd are called public opinion, and the experts judgments
private opinion. (#426)

Politicians, in a democracy, are the condensers of idiocy. (#380)

As long as he is not so imprudent as to write, many a political man passes for intelligent.
(#2,255)

The politician attends to nothing with seriousness except to something trivial. (#1,374)

Journalists and politicians do not know how to distinguish between the development of an
idea and the lengthening of a sentence. (#884)

Political activity ceases to tempt the intelligent writer, when he finally understands that there
is no intelligent text that will succeed in ousting even a small-town mayor. (#2,812)

A politician may not be capable of thinking any stupidity, but he is always capable of saying it.
(#441)

A man is intelligent if what seems easy to everybody else seems difficult to him.
The number of audacious solutions a politician proposes increases with the stupidity of the
listeners. (#745)

To be intelligent in politics, it suffices to go up against a dumber opponent. (#456)

The practical politician dies from the consequences of the theories he disdains. (#398)

The man who denounces a politicians intellectual limitations forgets that it is to them that he
owes his successes. (#468)

Intransigence in politics tends to be an affectation making up for personal weaknesses.

(#1,237)

Their accommodations to practice leave nothing of political theories but a simple memory.
(#2,354)

Only the distortions of a political idea caused by the circumstances in which it acts are
recorded in history. (#2,430)

Modern man does not imagine any end higher than to serve the anonymous whims of his
fellow citizens. (#389)

To be effective, the abuse of power presupposes the anonymity of the oppressor or the
anonymity of the oppressed.
Despotisms fail when unmistakable faces confront each other. (#1,221)
Terrorism does not arise where oppressors and oppressed exist, but where those who say they
are oppressed do not confront oppressors. (#1,693)

Modern man accepts any yoke, as long as the hand imposing it is impersonal. (#1,345)

Where everyone believes he has a right to rule, everyone eventually prefers that one man
alone rule.
The tyrant frees each individual from the tyranny of his neighbor. (#2,183)

With the exception of the reactionary, today we only meet candidates for [positions as]
administrators of modern society. (#2,044)

In the modern state there now exist only two parties: citizens and bureaucracy. (#2,973)

The more complex the functions which the state assumes, the more subordinate the
bureaucrats on whom the citizens fortune depends. (#1,284)

The despotic decisions of the modern state are, in the end, made by an anonymous,
subordinate, pusillanimous bureaucrat, who is probably also a cuckold. (#1,535)

The modern state is a teacher who never grants his students a degree. (#1,285)

Political scientists learnedly analyze the squawking, howling, [and] growling of the animals on
board, while the maelstrom of the masses silently pushes the ship from one shore to another.
(#2,478)

The homogeneity of a society increases with the number of its members. (#1,989)

The atomization of society derives from the modern division of labor: where nobody knows
specifically for whom he works, nor who specifically works for him. (#2,639)

An abrupt demographic expansion rejuvenates society and makes its stupidities recrudesce.
(#1,363)

An overpopulated country is one where every citizen is practically anonymous. (#2,549)

Population growth disquiets the demographer only when he fears that it will impede economic
progress or make it harder to feed the masses.
But that man needs solitude, that human proliferation produces cruel societies, that distance
is required between men so that the spirit might breathe, does not interest him.
The quality of a man does not matter to him. (#394)

The modern machine becomes more complex every day, and every day modern man becomes
more elemental. (#2,679)

Individuals, in modern society, are each day more similar to one another and each day more
estranged from one another.
Identical monads clashing with each other with ferocious individualism. (#1,563)

Nothing more ominous than the 19th centurys enthusiasm for the unity, the solidarity,
the unanimity of the human race.
Sentimental sketches of contemporary totalitarianism. (#2,556)

A totalitarian state is the structure into which societies crystallize under demographic
pressures. (#402)
The state is totalitarian by its essence.
Total despotism is the form towards which it spontaneously tends. (#1,424)

Totalitarianism is the sinister fusion of religion and the state. (#1,425)

Totalitarian society is the common name for the social species whose scientific name is
industrial society.
The embryo today allows us to foresee the adult animals deformity. (#481)

The worst totalitarianism is not that of a state or a nation, but of society: society as the all-
encompassing goal of all goals. (#2,250)

He who longs for perfect communication among individuals, their reciprocal perfect
transparency, their mutual perfect possession, as a certain high priest of the left does, longs
for the perfect totalitarian society. (#1,691)

Instead of industrial society, it is in fashion to say consumer society in order to avoid the
problem by pretending to confront it. (#1,557)

Industrial society is the expression and fruit of souls in which virtues destined to serve usurp
the place of virtues destined to command. (#480)

The reactionarys ideal is not a paradisiacal society. It is a society similar to the society that
existed in the peaceful intervals of the old European society, of Alteuropa, before the
demographic, industrial, and democratic catastrophe. (#2,947)

In order to cure the patient it injured in the 19th century, industrial society had to numb his
mind in the 20th century.
Spiritual misery is the price of industrial prosperity. (#1,636)

In order to make the technician devote all his attention to his job, industrial society, without
disfiguring his skull, compresses his brain. (#1,758)

To industrialize a country, it is not enough to expropriate the rich man; it is necessary to

exploit the poor man. (#485)

Under the pretext of giving work to the hungry, the progressive sells the useless artifacts he
produces.
The poor are industrialisms pretext for enriching the rich man. (#486)

The ruling class of an agrarian society is an aristocracy, that of an industrial society an

oligarchy. (#1,519)

The immigration of the peasant into the cities was less disastrous than that of the notable
from the people.
Rural society, on the one hand, lost the structure of prestige that used to discipline it, and the
notable, on the other, was transformed into an anonymous particle of the amorphous human
mass. (#2,865)

The modern metropolis is not a city; it is a disease. (#2,975)

It is not just that human trash accumulates in citiesit is that cities turn what accumulates in
them into trash. (#2,980)

Aristocracies are proud, but insolence is a plutocratic phenomenon.

The plutocrat believes that everything can be sold; the aristocrat knows that loyalty cannot be
bought. (#2,474)

Boring, like an illustrious foreign visitor. (#2,911)

That Christianity cures social diseases, as some say, or that, on the contrary, it poisons the
society that adopts it, as others assert, are theses that interest the sociologist but are of no
interest for a Christian.
A convert to Christianity has converted because he believes it is true. (#445)

The separation of Church and State can suit the Church, but it is disastrous for the State
because it delivers it over to pure Machiavellianism. (#2,497)

In this century of nomadic crowds profaning every illustrious place, the only homage a
respectful pilgrim can render a venerable shrine is not to visit it. (#446)

Our society insists on electing its rulers so that an accident of birth, or the whim of a monarch,
will not suddenly deliver power into the hands of an intelligent man. (#708)

Humanity is not ungovernable: it merely happens that rarely does a man govern who deserves
to govern. (#2,479)

The world is not in such bad shape, considering the men who rule it. (#2,547)
Democracy & Equality
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions
democracy and equality. Other aphorisms relevant to the topics of democracy and equality may also be
found in other entries, such as the one on politics, law, and society.

As long as they do not take him seriously, the man who says the truth can live for a while in a
democracy.
Then, the hemlock. (#2,492)

Democratic parliaments are not forums where debates take place, but rather where popular
absolutism registers its decrees. (#21)

In order to transform the idea of the social contract into an eminently democratic thesis,
one needs the sophism of suffrage.
Where one supposes, in effect, that the majority is equivalent to the totality, the idea of
consensus is twisted into totalitarian coercion. (#2,294)

There exist two interpretations of the popular vote, one democratic, the other liberal.
According to the democratic interpretation what the majority resolves upon is true; according
to the liberal interpretation the majority merely chooses one option.
A dogmatic and absolutist interpretation, the one; a skeptical and discreet interpretation, the
other. (#2,943)

Being of divine right limited the monarch; the representative of the people is the
representative of absolute Absolutism. (#2,141)

Democratic elections decide who may be oppressed legally. (#1,931)

To substitute a democratic government for another, non-democratic government comes down

to substituting the beneficiaries of the pillaging. (#2,782)

In order to oppress the people, it is necessary to suppress in the name of the people that which
stands out from the people. (#2,031)

Absolute monarchies disposed with less fickleness of the fortunes of one individual than
popular absolutisms dispose of the destiny of entire social classes. (#1,501)

Democratic tribunals do not make the guilty tremble, but rather the accused. (#1,440)

The reactionary invented the dialogue upon observing differences among men and the variety
of their intentions.
The democrat engages in a monologue, because humanity expresses itself through his mouth.
(#716)

The three hypostases of egoism are: individualism, nationalism, collectivism.

The democratic trinity. (#715)

Love of the people is the aristocrats vocation.

The democrat does not love the people except during election season. (#26)

Revolutions are frightening, but election campaigns are disgusting. (#1,444)

Political parties, in democracies, have the function of enlisting citizens so that the political
class can direct them as it pleases. (#2,538)
The fervor of the homage which the democrat renders to humanity is comparable only to the
coldness with which he disrespects the individual.
The reactionary disdains man, without meeting an individual he scorns. (#832)

The more serious its problems, the greater the number of inept men democracy calls forth to
solve them. (#50)

The percentage of eligible voters who abstain from voting measures the degree of concrete
liberty in a democracy.
Where liberty is fictitious, or where it is threatened, the percentage tends toward zero.
(#1,223)

Todays conservatives are nothing more than liberals who have been ill-treated by democracy.
(#1,208)

Capitalism is the monstrous distortion of private property by liberal democracy. (#2,334)

The political presence of the masses always culminates in a hellish apocalypse. (#53)

Confusing the popular with the democratic is the democrats tactical ruse. (#1,433)

Spasms of injured vanity, or of greed trampled underfootdemocratic doctrines invent the

evils they denounce in order to justify the good they proclaim. (#57)

The democrat comforts himself with the generosity of the program over the magnitude of the
disasters it produces. (#2,025)

A partisan of equality who is not envious can only be so because he is stupid. (#1,117)

Egalitarian societies strangle the imagination without even satisfying envy. (#1,032)

The economic inflation at the end of this century is a moral phenomenon.

The result, and at the same time the punishment, of egalitarian greed. (#2,297)

A patriot, in democracies, is someone who lives from the State; an egoist, someone from
whom the State lives. (#1,134)

Whoever does not turn his back on the contemporary world dishonors himself. (#76)

The naturally democratic soul feels that neither its defects, nor its vices, nor its crimes, affect
its substantial excellence. The reactionary, on the other hand, feels that all corruption
ferments in his soul. (#2,190)

In aristocratic times what has value is priceless; in democratic times what is priceless has no
value. (#1,679)

The possibility of selling to the public any man-made object in the name of art is a democratic
phenomenon.
Democratic ages, in effect, foment the uncertainty of taste by abolishing every model.
If the most excellent work of art is still possible there, lesser art dies and extravagance
abounds.
Where an authority exists, on the other hand, enjoying unfamiliar works is not easy, but taste
is infallible when dealing with contemporary art, and lesser art flourishes. (#2,237)

What are called good manners are habits derived from respect for a superior transformed into
dealings between equals. (#98)

To insult an inferior is just slightly more vile than to flatter him. (#1,605)

The democrats ideas are more tolerable than his manners. (#2,267)

Good manners, in the end, are nothing but the way in which respect is expressed.
Since respect, in its turn, is a feeling inspired by the presence of an admitted superior,
wherever hierarchies are absentreal or fictitious, but reveredgood manners die out.
Rudeness is a democratic product. (#644)

There is something definitively vile about the man who only admits equals, who does not
tirelessly seek out his betters. (#2,655)

Dreams of excellence do not deserve respect except when they do not disguise a vulgar
appetite for superiority. (#1,948)

Authentic superiority is intolerable for the fool.

Its simulacra, on the other hand, fascinate him. (#2,007)

The egalitarian considers courtesy a confession of inferiority.

Among egalitarians rudeness marks rank. (#1,421)

The man who is disrespectful in order to demonstrate his equality certifies his inferiority.
(#1,767)

Systematic familiarity is the hypocrisy of an egalitarian who considers himself inferior, or

superior, but not equal. (#1,669)

Those who deny the existence of ranks do not imagine with what clarity the rest see theirs.
(#1,858)

None of us finds it difficult to love the neighbor who seems inferior to us.
But to love someone we know is superior is another thing. (#677)

Communication among men becomes difficult when ranks disappear.

Individuals do not extend their hands to each other when walking in a crowd, but rather
elbow each other. (#1,254)

The world becomes filled with contradictions when we forget that things have ranks. (#2,664)

In a democracy the only man who smiles at everyone else is the politician in search of votes.
No one else can afford the luxury of smiling at others: everyone is everyone elses rival.
(#2,176)

The absence of legal hierarchies facilitates the rise of the less scrupulous. (#2,454)

Only among friends are there no ranks. (#1,727)

Nobody finds himself by searching merely for himself.

Personality is born out of conflict with a norm. (#664)

Loyalty to a doctrine ends in adherence to the interpretation we give it.

Only loyalty to a person frees us from all self-complacency. (#2,445)

Man emerges from the beast when he orders his instincts hierarchically. (#1,917)
Poverty is the only barrier to the throng of vulgarities that whinny inside souls. (#103)

In society just as in the soul, when hierarchies abdicate the appetites rule. (#1,719)

The demands of honor increase with the rank of the obligations and soon seem extravagant to
plebeian souls. (#1,746)

Equality of opportunity does not mean the possibility for all to be decent, but the right of all
not to be decent. (#2,276)

Life is a workshop of hierarchies.

Only death is democratic. (#786)

Hierarchies are heavenly.

In Hell all are equal. (#1,451)

Natural inequalities would make the democrats life bitter, if slander did not exist. (#137)

To democratize Christianity they have to falsify the texts, reading equal where they say
brother. (#783)

My brothers? Yes. My equals? No.

Because there are older and younger brothers. (#769)

As long as they do not turn equality into a dogma, we can treat each other as equals. (#988)

Liberty is the right to be different; equality is a ban on being different. (#1,974)

Leveling is the barbarians substitute for order. (#215)

Every non-hierarchical society is divided into two parts. (#1,177)

Individualism is not the antithesis of totalitarianism but a condition of it.

Totalitarianism and hierarchy, on the other hand, are terminal positions of contrary
movements. (#1,968)

Where even the last vestige of feudal ties disappears, the increasing social isolation of the
individual and his increasing helplessness fuse him into a totalitarian mass. (#2,657)

The immigration of the peasant into the cities was less disastrous than that of the notable
from the people.
Rural society, on the one hand, lost the structure of prestige that used to discipline it, and the
notable, on the other, was transformed into an anonymous particle of the amorphous human
mass. (#2,865)

Socialism arose as nostalgia for the social unity destroyed by bourgeois atomism.
But it did not understand that social unity is not the totalitarian condensing of individuals,
but the systematic totality of a hierarchy. (#1,965)

Instead of looking for explanations for the fact of inequality, anthropologists should look for
the explanation for the notion of equality. (#520)

The egalitarian passion is a perversion of the critical sense: atrophy of the faculty of
discrimination. (#432)
Even if inequality could be wiped out, we should prefer it to equality out of love for
polychromy. (#910)

The reactionary does not condemn the bourgeois mentality, but rather its predominance.
What we reactionaries deplore is the absorption of the aristocracy and the people by the
bourgeoisie.
It is the emasculation of liberty or, alternatively, of equality. (#1,609)

If men were born equal, they would invent inequality to kill boredom. (#1,352)

He who accepts the rank which nature assigns him does not turn into the mere absence of
what he is not.
Even the most modest thing has, in its proper place, immeasurable worth. (#324)

The reactionary is not upset by certain things, but by anything out of place. (#1,622)

To be a protagonist in the drama of life, it is enough to be a perfect actor, whatever the role
one plays.
Life has no secondary roles, only secondary actors. (#416)

There is no contemptible occupation, as long as it is not credited with any importance it does
not have. (#1,873)

In an egalitarian society neither the magnanimous nor the humble fit in; there is only room
for pretentious virtues. (#610)

Treating an inferior with respect and affection is the classic syndrome of the reactionary
psychosis. (#1,033)

In societies where everybody believes they are equal, the inevitable superiority of a few makes
the rest feel like failures.
Inversely, in societies where inequality is the norm, each person settles into his own distinct
place, without feeling the urge, nor even conceiving the possibility, of comparing himself to
others.
Only a hierarchical structure is compassionate towards the mediocre and the meek. (#764)

Frustration is the distinctive psychological characteristic of democratic society.

Where all may legitimately aspire to the summit, the entire pyramid is an accumulation of
frustrated individuals. (#1,110)

Where the customs and the laws permit everyone to aspire to everything, everyone lives a
frustrated life, no matter what position he comes to occupy. (#2,359)

On the wide-open steppe the individual finds no protection against the inclemency of nature,
nor in egalitarian society against the inclemency of man. (#1,358)

In a hierarchical society imaginations force is disciplined and does not unhinge the individual
as it does in a democratic society. (#2,488)

Unjust inequality is not remedied by equality, but by just inequality. (#2,920)

Society tends to be unjust, but not in the way the conceited imagine.
There are always more masters who do not deserve their position than servants who do not
deserve theirs. (#509)

Everybody feels superior to what he does, because he believes he is superior to what he is.
Nobody believes he is the little that he really is. (#665)

Men are less equal than they say and more equal than they think. (#778)

There is no individual who, upon evaluating himself without previous preparation, does not
find that he is inferior to many, superior to few, equal to none. (#842)

What is called the social problem is the urgent necessity of finding a balance between the
evident equality of men and their evident inequality. (#378)

A civilized society requires that in it, as in the old Christian society, equality and inequality be
in permanent dialogue. (#2,810)

The secret longing of every civilized society is not to abolish inequality, but to educate it.
(#2,942)

Inequality and equality are theses that should be defended alternatively, in opposition to the
dominant social climate. (#2,758)

If we do not have hierarchies, we are eventually unjust with everything.

Even with what we were, or what we are. (#1,224)

The cause of democracys stupidities is confidence in the anonymous citizen; and the cause of
its crimes is the anonymous citizens confidence in himself. (#140)

Legitimate ambitions become shy and resigning amidst the throng of fraudulent ambitions.
(#184)

Among the vices of democracy one must count the impossibility of someone occupying an
important position there without it being his ambition. (#2,377)

In democracies they call the directing class that class which the popular vote does not let
direct anything. (#439)

The democrats electoral strategy is based on a contemptuous notion of man totally contrary
to the flattering notion he spreads in his speeches. (#452)

The intellectual tragedy of the democratic ruler is the obligation to enact the program he
publicly proclaimed so that he would be elected. (#1,326)

Parliaments elected by means of universal suffrage first lose their moral prestige and then
their political importance. (#1,491)

The people does not elect someone who will cure it, but someone who will drug it. (#208)

The voter does not even vote for what he wants; he only votes for what he thinks he wants.
(#2,981)

Universal suffrage is not designed to make the majoritys interests triumph, but to make the
majority believe their interests triumph. (#392)

Universal suffrage in the end does not recognize any of the individuals rights except the
right to be alternately oppressor or oppressed. (#1,322)

Our society insists on electing its rulers so that an accident of birth, or the whim of a monarch,
will not suddenly deliver power into the hands of an intelligent man. (#708)
When those elected in a popular election do not belong to the lowest intellectual, moral, social
strata of the nation, we can be sure that clandestine anti-democratic mechanisms have
interfered with the normal outcome of the vote. (#2,746)

Among those elected by popular suffrage only the imbeciles are respectable, because the
intelligent man had to lie in order to be elected. (#2,728)

Popular suffrage is less absurd today than yesterday: not because the majorities are more
cultured, but because the minorities are less so. (#2,050)

After having been, in the last century, the instrument of political radicalism, universal
suffrage is becoming, as Tocqueville foresaw, a conservative mechanism. (#2,932)

It is not in the hands of popular majorities where power is most easily perverted; it is in the
hands of the semi-educated. (#2,925)

Bureaucracy is one of democracys means that turn into one of its ends. (#1,096)

While the democratic voter disposes of another mans fate, his has already been disposed of by
a bureaucrat. (#1,547)

The two terms of the democratic alternative todayoppressive bureaucracy or repugnant

plutocracyare canceling each other out.
Combining into a single term: opulent bureaucracy.
At once repugnant and oppressive. (#1,269)

A bureaucracy ultimately always ends up costing the people more than an upper class.
(#2,958)

Whoever tries to educate and not exploit a people, or a child, does not speak to them in baby-
talk. (#211)

The problem of educating the educators is a problem which the democrat forgets in his
enthusiasm for educating the pupils. (#2,258)

Demagogy is the term democrats use when democracy frightens them. (#266)

Great democratic upheavals do incurable harm to the soul of a people. (#1,419)

Demagogy soon ceases to be an instrument of the democratic ideology in order to become the
ideology of democracy. (#1,021)

A fight between democratic sects temporarily distracts them from the dismantling of society.
(#1,191)

Democracy has terror for its means and totalitarianism for its end. (#1,503)

Democrats can be divided into two classes:

those who perish
because they do not succeed in suppressing with speeches the passions they unleashed with
their harangues;
those who survive
because they alternate with the rhetoric that whips up the people's anger the grapeshot that
pacifies it. (#1,508)
Moderate democrats promulgate the laws with which radical democrats exterminate them.
(#1,507)

Liberal parties never understand that the opposite of despotism is not stupidity, but authority.
(#329)

Either man has rights, or the people is sovereign.

The simultaneous assertion of two mutually exclusive theses is what people have called
liberalism. (#2,219)

They started out calling liberal institutions democratic, and they ended up calling democratic
despotisms liberal. (#2,681)

Where equality allows freedom to enter, inequality slips in. (#2,724)

Professional worshipers of man believe they are authorized to scorn their fellow man.
The defense of human dignity allows them to be boors toward their neighbor. (#296)

Men do not proclaim themselves equals because they believe they are sons of God, but when
they believe they partake of divinity. (#1,851)

Democratic atheism does not dispute the existence of God, but rather His identity. (#2,089)

What the democrat calls Man is no more than the ghostly projection of his pride. (#1,612)

In its desire to gain the upper hand over democratic humanitarianism, modern Catholicism
summarizes the two great commandments of the Gospel thus: You shall love your neighbor
above all things. (#586)

For more than a millennium, the period of European history lasted during which social
salvation was possible.
And was achieved several times.
But in democratic, or imperial, times we can only save souls.
And not always that. (#857)

The democrat defends his convictions by declaring whoever attacks him obsolete. (#302)

Progress, Democracy, the classless Society, excite the crowd, but leave the Muses cold
and disagreeable. (#637)

Art is the most dangerous reactionary ferment in a democratic, industrial, and progressive
society. (#1,138)

The now secular task of democratizing culture has achieved the result not that more people
admire, for example, Shakespeare or Racine, but that more people believe they admire them.
(#789)

Democracy does not entrust power to anyone who does not pay it the homage of sacrificing to
it his conscience and taste. (#905)

The jurist, in democracies, is not an expert in laws but in government functionaries. (#1,189)

A basic postulate of democracy: the law is the citizens conscience. (#978)

Anguish over the decline of civilization is the affliction of a reactionary.

The democrat cannot lament the disappearance of something of which he is ignorant. (#303)
The modern world resulted from the confluence of three independent causal series: the
demographic expansion, democratic propaganda, the industrial revolution. (#2,960)

The reactionarys ideal is not a paradisiacal society. It is a society similar to the society that
existed in the peaceful intervals of the old European society, of Alteuropa, before the
demographic, industrial, and democratic catastrophe. (#2,947)

When they die, aristocracies explode; democracies deflate. (#713)

The ancients saw in the historical or mythical hero, in Alexander or in Achilles, the standard
of human life. The great man was paradigmatic, his existence exemplary.
The patron saint of the democrat, on the other hand, is the vulgar man.
The democratic model must be strictly lacking in every admirable quality. (#576)

Tolerance consists of a firm decision to allow them to insult everything we seek to love and
respect, as long as they do not threaten our material comforts.
Modern, liberal, democratic, progressive man, as long as they do not step on his calluses, will
let them degrade his soul. (#979)

The democrat attributes his errors to circumstances.

We thank chance for what we got right. (#1,253)

Politicians, in a democracy, are the condensers of idiocy. (#380)

The politician, in a democracy, becomes the jester of the sovereign people. (#2,157)

No folktale ever began this way: Once upon a time, there was a president (#1,288)

Monarchs, in almost every dynasty, have been so mediocre that they look like presidents.
(#2,900)

The people, after a few years, would forget the names of illustrious demagogues, if their
successors did not oblige the taxpayer to pay for memorial services for them.
The peoples memory only welcomes as guests the names of kings. (#1,154)

Liberty, for the democrat, consists not in being able to say everything he thinks, but in not
having to think about everything he says. (#688)

As the intellectual apparatus of our contemporaries is only sensitive to ideas of a frequency

authorized by modern dogmas, astute democracies have understood the superfluity of
censorship. (#1,995)

Freedom of the press is a nascent democracys first demand and a mature democracys first
victim. (#1,506)

The ambitious mans tactical stupidity threatens to become authentic stupidity.

The senile democrats mind contains nothing but ideas for campaign speeches. (#623)

Rhetoric is the only flower of the democratic garden. (#1,509)

The effect of democratic rhetoric on taste is called nausea. (#1,594)

The worst rhetoric is cultivated in democratic nations, where all formalism must pretend to be
a spontaneous and sincere attitude.
Monarchical rhetoric is a formalism that recognizes and admits what it is, like etiquette.
(#2,330)

The most shameless spectacle is that of the voluptuous throbbing with which a crowd listens
to the orator who adores it. (#1,997)

Democracy is the political regime in which the citizen entrusts the public interests to those
men to whom he would never entrust his private interests. (#1,088)

Just as the democrats electoral skill seems to be a proof of his intelligence, the follies of his
public declarations seem to be deliberate.
Until we discover, to our astonishment, that he believes in them. (#929)

For the democrat it is not enough that we respect what he wants to do with his life; he
demands, in addition, that we respect what he wants to do with our life. (#1,266)

Democratic revolutions begin the executions as they announce the prompt abolition of the
death penalty. (#315)

Democratic massacres belong to the logic of the system.

Ancient massacres to the illogicality of man. (#450)

Having promulgated the dogma of original innocence, democracy concludes that the man
guilty of the crime is not the envious murderer but the victim who aroused his envy. (#797)

The democrat is capable of sacrificing even his interests to his resentments. (#1,531)

Democrats can be divided into those who believe wickedness is curable and those who deny it
exists. (#1,255)

The reactionary longs to convince the majorities, the democrat to bribe them with the promise
of others goods. (#328)

When individual envies come together, we customarily christen them noble popular
aspirations. (#364)

Individual egoism believes it is absolved when it is compressed together into a collective

egoism. (#390)

The legitimacy of power depends not on its origin, but on its ends.
Nothing is forbidden to power if its origin grants it legitimacy, as the democrat teaches.
(#384)

Without a hierarchical structure it is not possible to transform freedom from a fable into a
fact.
The liberal always discovers too late that the price of equality is the omnipotent state.
(#1,828)

The absolutist wishes for a sovereign force that will subdue all others, the liberal a multitude
of weak forces that will neutralize each other.
But the axiological commandment decrees hierarchies of multiple vigorous and active forces.
(#1,925)

Only by establishing hierarchies can we limit the imperialism of the idea and the absolutism
of power. (#1,490)

Absolutism, whether intellectual or political, is the capital sin against the hierarchical method.
Usurpation, by one of the terms in the system, of the liberties of the others. (#1,701)

Relativism is the solution of one who is incapable of putting things in order. (#2,103)

Truths do not contradict each other except when they fall out of order. (#2,575)

Pleasures abound as long as we do not confuse their ranks. (#2,517)

He who knows how to prefer does not exclude.

He puts in order. (#2,510)

When he is defeated by a majority, the true democrat should not merely acknowledge that he
was defeated, but also confess that he was wrong. (#457)

The voice of God does not echo today among craggy peaks; it thunders among the percentages
in public opinion polls. (#2,086)

From behind the will of all the general will pokes its head out.
A will that is not volition, in reality, but a program. The program of a party. (#2,570)

The general will is the fiction which allows the democrat to pretend that there is a reason,
other than simple fear, to bow to a majority. (#460)

Popular consent is an index of legitimacy, but not a cause.

In the debate over the legitimacy of power neither its origin in the vote nor its origin in force
counts.
Power is legitimate if it fulfills the mandate which the vital and ethical necessities of a society
confer on it. (#572)

The people never elects.

At most, it ratifies. (#2,401)

The number of votes by which a ruler is elected is not a measure of his legitimacy but his
mediocrity. (#1,500)

The larger a democratic country is, the more mediocre its rulers must be: they are elected by
more people. (#2,013)

Intellectual vulgarity attracts voters like flies. (#1,543)

We enemies of universal suffrage never cease to be surprised by the enthusiasm aroused by

the election of a handful of incapable men by a heap of incompetent men. (#2,285)

The democratic ruler cannot adopt a solution as long as he does not receive the enthusiastic
support of people who will never understand the problem. (#2,323)

The contemporary anthropologist, under democrats' severe gaze, skips quickly over ethnic
differences like over hot coals. (#780)

By means of the notion of cultural evolution, the democratic anthropologist tries to avoid
questions of biology. (#2,026)

Untouchable topics abound in democratic times. Race, illnesses, climate, end up being caustic
substances there. Unspeakable there is anything that might imply that humanity is not causa
sui. (#1,656)
The democrat changes his method in the social sciences when some conclusion makes him
uncomfortable. (#2,577)

When one is confronted by diverse cultures, there are two symmetrically erroneous
attitudes: to admit only one cultural standard, and to grant all standards the same rank.
Neither the overweening imperialism of the European historian of yesterday, nor the
shameful relativism of the European historian of today. (#2,673)

The egalitarian becomes exasperated when he sees that mandatory schooling wipes out
conventional inequality only to aggravate innate inequality. (#1,461)

Democrats describe a past that never existed and predict a future that is never realized.
(#1,499)

To know an historical episode well consists in not observing it through democratic prejudices.
(#2,727)

The democratization of eroticism has at least served to show us that virginity, chastity, purity,
are not bitter and morbid old maids, as we believed, but silent vestals of a pure flame.
(#1,006)
Liberty & Liberties
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions liberty
and liberties. Other relevant aphorisms may be found in other entries, such as the one on politics, law, and
society.

Freedom is the term used most without knowing what it means. (#2,225)

Liberties are social precincts in which the individual can move without any coercion;
Liberty, on the other hand, is a metaphysical principle in whose name a sect seeks to impose
its ideals of conduct on everyone else. (#2,659)

Liberty is not an end, but a means. Whoever mistakes it for an end does not know what to do
once he attains it. (#9)

Liberty is not the fruit of order alone; it is the fruit of mutual concessions between order and
disorder. (#2,793)

The correct use of liberty can consist in adhering to a destiny, but my liberty consists in being
able to refuse to do that.
The right to fail is an important right of man. (#591)

No one grants humanity certain extreme liberties except someone indifferent to its destiny.
(#2,496)

Liberty is indispensable not because man knows what he wants and who he is, but so that he
can find out who he is and what he wants. (#430)

If liberty is to last, it should be the goal of social organization and not the starting point.
(#431)

To say that freedom consists of something other than doing what we want is a lie.
That it is proper, on the other hand, to limit freedom is an obvious fact.
But deceit begins when they seek to identify freedom with the limitations they impose on it.
(#980)

Liberal parties never understand that the opposite of despotism is not stupidity, but authority.
(#329)

To corrupt the individual it suffices to teach him to call his personal desires rights and the
rights of others abuses. (#2,314)

Man conceals under the name of liberty his hunger for sovereignty. (#2,502)

The reactionary does not condemn the bourgeois mentality, but rather its predominance.
What we reactionaries deplore is the absorption of the aristocracy and the people by the
bourgeoisie.
It is the emasculation of liberty or, alternatively, of equality. (#1,609)

Where equality allows freedom to enter, inequality slips in. (#2,724)

Without a hierarchical structure it is not possible to transform freedom from a fable into a
fact.
The liberal always discovers too late that the price of equality is the omnipotent state.
(#1,828)

They started out calling liberal institutions democratic, and they ended up calling democratic
despotisms liberal. (#2,681)

Absolutism, whether intellectual or political, is the capital sin against the hierarchical method.
Usurpation, by one of the terms in the system, of the liberties of the others. (#1,701)

Where everyone believes he has a right to rule, everyone eventually prefers that one man
alone rule.
The tyrant frees each individual from the tyranny of his neighbor. (#2,183)

Peace does not flourish except among moribund nations. Under the sun of iron hegemonies.
(#449)

Several civilizations were plundered because freedom inadvertently opened the gate to the
enemy. (#1,420)

We should not conclude that everything is permitted, if God does not exist, but that nothing
matters.
Permission ends up being laughable when what is permitted loses its meaning. (#200)

Modern man does not escape the temptation to identify what is permitted with what is
possible. (#301)

Man tends to exercise all his powers. The impossible seems to him the only legitimate limit.
A civilized man, however, is one who for various reasons refuses to do everything he can.
(#372)

For the trunk of individuality to grow, one must prevent freedom from making the trunk
spread out into branches. (#1,078)

Civilization is the sum total of internal and external repressions imposed on the amorphous
expansion of an individual or a society. (#2,239)

Only liberty limits the abusive interventions of ignorance.

Politics is the science of social structures made suitable for the common life of ignorant
beings. (#18)

Political science is the art of quantifying the amount of freedom man can handle and the
amount of servitude he needs. (#1,376)

Democratic parliaments are not forums where debates take place, but rather where popular
absolutism registers its decrees. (#21)

To find oneself at the mercy of the peoples whims, thanks to universal suffrage, is what
liberalism calls the guarantee of freedom. (#1,014)

The percentage of eligible voters who abstain from voting measures the degree of concrete
liberty in a democracy.
Where liberty is fictitious, or where it is threatened, the percentage tends toward zero.
(#1,223)

The old despotisms limited themselves to locking man up in his private life; those of the new
stamp prefer that he have nothing but a public life.
To domesticate man all one has to do is politicize all his gestures. (#912)

Liberty lasts only so long as the state functions amid the indifference of its citizens.
Despotism threatens when the citizen agitates for or against his government. (#659)
A man is called a liberal if he does not understand that he is sacrificing liberty except when it
is too late to save it. (#462)

By the same measure that the state grows, the individual shrinks. (#27)

In order to oppress the people, it is necessary to suppress in the name of the people that which
stands out from the people. (#2,031)

The necessary and sufficient condition of despotism is the disappearance of every kind of
social authority not conferred by the State. (#1,945)

To be effective, the abuse of power presupposes the anonymity of the oppressor or the
anonymity of the oppressed.
Despotisms fail when unmistakable faces confront each other. (#1,221)

Dictatorship is the technification of politics. (#1,979)

To hope that the growing vulnerability of a world increasingly integrated by technology will
not demand a total despotism is mere foolishness. (#1,982)

The liberation promised by every invention ends with the growing submission of the man who
adopts it to the man who manufactures it. (#2,531)

Where we imprudently tolerate agglomerations, order and tyranny in the end unfortunately
coincide. (#2,371)

It is no longer enough for the citizen to submitthe modern state demands accomplices.
(#574)

The state is totalitarian by its essence.

Total despotism is the form towards which it spontaneously tends. (#1,424)

Modern society tramples liberties underfoot, like a column of tanks tramples a procession of
pious women. (#1,278)

The freer man believes he is, the easier it is to indoctrinate him. (#438)

When they define property as a social function, confiscation is near; when they define work as
a social function, slavery is on its way. (#258)

Libertys remaining partisans in our time tend to forget that a certain old and trivial bourgeois
thesis is the proof itself: the condition sine qua non of liberty, for the proletariat as well as for
the owners, is the existence of private property.
Direct defense of liberty for the ones; indirect defense of liberty for the others. (#2,837)

Legislation that protects liberty down to the last detail strangles liberties. (#51)

To reform society through laws is the dream of the incautious citizen and the discrete
preamble to every tyranny.
Law is the juridical form of custom or the trampling of liberty. (#383)

Law is the easiest method of exercising tyranny. (#2,616)

When the tyrant is the anonymous law, modern man believes he is free. (#2,660)
The increase in freedom on the one hand, and the increase in regulation on the other, work
together perfectly to demoralize society. (#2,306)

Neither a declaration of human rights, nor the proclamation of a constitution, nor an appeal
to natural law, protects against the arbitrary power of the state.
The only barrier to despotism is customary law. (#2,759)

In the incoherence of a political constitution resides the only authentic guarantee of liberty.
(#123)

Our freedom has no other guarantee than the barricades which the anarchic countenance of
the world throws up against the imperialism of reason. (#541)

The communists temptation is spiritual freedom. (#171)

The leftist screams that freedom is dying when his victims refuse to finance their own
murders. (#375)

In every historical situation there always arises somebody to defend in the name of liberty,
humanity, or justice, the stupid opinion. (#2,307)

The most execrable tyranny is that which adduces principles we respect. (#232)

The conscience discovers its freedom when it feels obliged to condemn what it approves.
(#358)

To the masses what matters is not whether they are free, but whether they believe they are
free.
Whatever cripples their freedom does not alarm them, unless they are told it should. (#367)

In order to distract the people while they exploit it, stupid despots choose circus fights,
whereas the astute despot prefers electoral fights. (#756)

Freedom intoxicates man as a symbol of independence from God. (#2,652)

Freedom intoxicates, as the license to be another. (#1,704)

Man pays for the intoxication of liberation with the tedium of liberty. (#396)

Upon finding himself perfectly free, the individual discovers that he has not been relieved of
everything, but despoiled. (#2,440)

Man can be granted all types of liberties, except that of dressing himself and of edifying his
taste. (#2,425)

Those who remove mans chains free only an animal. (#885)

To liberate man is to subject him to greed and sex. (#2,051)

Sexual liberation allows modern man to pretend to be ignorant of the multiple taboos of
another kind that govern him. (#2,709)

The results of modern liberation make us remember with nostalgia the abolished bourgeois
hypocrisies. (#2,870)

The people today does not feel free except when it feels authorized to respect nothing.
(#2,903)

Humanity longs to free itself from poverty, from toil, from warfrom everything which few
escape without degrading themselves. (#2,227)

That liberation of humanity whose praises the 19th century sang ended up being nothing
more than international tourism. (#1,098)

The standard-bearers of liberty celebrated by the 19th century ended up as the vanguard of
industrial despotism. (#1,319)

Absolute monarchies disposed with less fickleness of the fortunes of one individual than
popular absolutisms dispose of the destiny of entire social classes. (#1,501)

Being of divine right limited the monarch; the representative of the people is the
representative of absolute Absolutism. (#2,141)

For two centuries the people has borne the burden not only of those who exploit it, but also of
those who liberate it.
Its back is buckling under the double weight. (#737)

Reactionary thought breaks into history as concrete libertys shout of warning, as the spasm of
anguish in the face of the unlimited despotism arrived at by the man intoxicated with abstract
liberty. (#1,881)

Freedom, for the democrat, consists not in being able to say everything he thinks, but in not
having to think about everything he says. (#688)

Legal freedom of expression has grown alongside the sociological enslavement of thought.
(#1,375)

Modern man believes he lives amidst a pluralism of opinions, when what prevails today is a
stifling unanimity. (#2,866)

In ages of complete freedom, indifference to the truth grows so much that nobody makes the
effort to confirm a truth or to refute it. (#2,559)

Liberty is the right to be different; equality is a ban on being different. (#1,974)

The increasing freedom of customs in modern society has not suppressed domestic conflicts.
It has only taken away their dignity. (#1,412)

Nobody is ignorant of the fact that historical events are made up of four factors: necessity,
coincidence, spontaneity, freedom.
Nevertheless, it is rare to find a historiographical school that does not seek to reduce them to
a single factor. (#2,772)

Mans freedom does not free him from necessity.

But twists it into unforeseeable consequences. (#2,781)

History is indeed the history of freedomnot of an essence Freedom, but of free human acts
and their unforeseeable consequences. (#2,970)
Reaction & the Reactionary
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions the
reactionary.

The reactionary does not become a conservative except in ages which maintain something
worthy of being conserved. (#876)

Todays conservatives are nothing more than liberals who have been ill-treated by democracy.
(#1,208)

Anguish over the decline of civilization is the affliction of a reactionary.

The democrat cannot lament the disappearance of something of which he is ignorant. (#303)

The growing number of people who consider the modern world unacceptable would comfort
us, if we did not know that they are captives of the same convictions that made the modern
world unacceptable. (#1,831)

The intelligent man quickly reaches reactionary conclusions.

Today, however, the universal consensus of fools turns him into a coward.
When they interrogate him in public, he denies being a Galilean. (#1,292)

The reactionary today is merely a traveler who suffers shipwreck with dignity. (#767)

Castaways more readily forgive the imprudent pilot who sinks the ship than the intelligent
passenger who predicts its drift towards the reef. (#801)

The fight against evil today is a rearguard action. (#1,581)

We reactionaries provide idiots the pleasure of feeling like daring avant-garde thinkers.
(#2,598)

The reactionarys objection is not discussed; it is disdained. (#2,744)

What the reactionary says never interests anybody.

Neither at the time he says it, because it seems absurd, nor after a few years, because it seems
obvious. (#1,700)

Reactionary texts appear obsolete to contemporaries and surprisingly relevant to posterity.

(#2,617)

A reactionary authors readers never know whether they should clap enthusiastically or boo
furiously. (#1,980)

Slandered, like a reactionary. (#1,071)

The enemies of the modern world, in the 19th century, could trust in the future.
In this century there only remains bare nostalgia for the past. (#614)

The reactionary does not respect everything history brings, but respects only what it brings.
(#947)

The pure reactionary is not a dreamer of abolished pasts, but a hunter of sacred shades on the
eternal hills. (#1,994)

It is not a restoration for which the reactionary yearns, but for a new miracle. (#1,081)
It is not because there are ages that have been surpassed that no restoration is possible, but
because everything is mortal.
The son does not succeed a father who has been surpassed, but a father who has died. (#1,915)

The reactionary does not aspire to turn back, but rather to change direction.
The past that he admires is not a goal but an exemplification of his dreams. (#2,253)

The reactionarys ideal is not a paradisiacal society. It is a society similar to the society that
existed in the peaceful intervals of the old European society, of Alteuropa, before the
demographic, industrial, and democratic catastrophe. (#2,947)

No past is ideal.
But only from the past do ideals arise that are not lymphatic, ideals with blood in their veins.
(#2,298)

The reactionary does not yearn for the futile restoration of the past, but for the improbable
rupture of the future with this sordid present. (#1,297)

The naturally democratic soul feels that neither its defects, nor its vices, nor its crimes, affect
its substantial excellence. The reactionary, on the other hand, feels that all corruption
ferments in his soul. (#2,190)

The democrat attributes his errors to circumstances.

We thank chance for what we got right. (#1,253)

Being a reactionary is not about believing in certain solutions, but about having an acute sense
of the complexity of the problems. (#1,102)

To be a reactionary is to understand that man is a problem without a human solution.

(#2,357)

The most convinced reactionary is the repentant revolutionary, that is to say: the man who
has known the reality of the problems and has discovered the falseness of the solutions.
(#2,163)

The reactionary is the guardian of every heritage.

Even the heritage of the revolutionary. (#1,623)

The lefts ideas produce revolutions; revolutions produce the rights ideas. (#1,515)

Reactionaries are recruited from among the front-row spectators of a revolution. (#1,325)

The war in the Vende is the only political conflict that arouses my complete sympathy
without troubling my reason. (Bastille Day)

Those who are who active in the new left today are disoriented and helpless reactionaries.
(#1,416)

If the left continues adopting, one after another, the objections that we reactionaries have
raised against the modern world, we will have to become leftists. (#2,310)

We reactionaries are unfortunate: the left steals our ideas and the right our vocabulary.
(#2,171)

The leftist who protests equally against the crimes of the right or the left is called by his
comrades, and rightly so, a reactionary. (#1,616)

Revolutions are carried out in order to change the ownership of property and the names of
streets.
The revolutionary who seeks to change mans condition ends up being shot for being a
counter-revolutionary. (#2,523)

Revolution is progressivist and seeks the strengthening of the state; rebellion is reactionary
and seeks its disappearance.
The revolutionary is a potential government official; the rebel is a reactionary in action.
(#1,439)

With the exception of the reactionary, today we only meet candidates for [positions as]
administrators of modern society. (#2,044)

Reactionary thought breaks into history as concrete libertys shout of warning, as the spasm of
anguish in the face of the unlimited despotism arrived at by the man intoxicated with abstract
liberty. (#1,881)

We reactionaries will live in the future society just as uncomfortably as will the Marxists; but
the Marxists will look upon it with the eyes of a dumbfounded father, while we will regard it
with the irony of a stranger. (#1,829)

The communist hates capitalism with the Oedipus complex.

The reactionary views it only with xenophobia. (#316)

The reactionary does not condemn the bourgeois mentality, but rather its predominance.
What we reactionaries deplore is the absorption of the aristocracy and the people by the
bourgeoisie.
It is the emasculation of liberty or, alternatively, of equality. (#1,609)

It is not so much the plebeian merriment that revolutions unleash which frightens the
reactionary as the zealously bourgeois order that they produce. (#1,826)

Reactionary thought has been accused of irrationalism because it refuses to sacrifice the
canons of reason to the prejudices of the day. (#1,263)

The root of reactionary thought is not distrust of reason but distrust of the will. (#2,666)

The reactionary longs to convince the majorities, the democrat to bribe them with the promise
of others goods. (#328)

Though he knows he cannot win, the reactionary has no desire to lie. (#914)

A reactionary is anyone who is not prepared to buy his victory at any price. (#1,782)

Whoever is not ready to prefer defeat in certain circumstances sooner or later commits the
very crimes he denounces. (#2,386)

Whoever defeats a noble cause is the one who has really been defeated. (#2,387)

Someone who has been defeated should not console himself with the possible retaliations of
history, but with the patent excellence of his cause. (#2,599)

To win a bet, in our time, one must bet for the individuals or the causes which one would like
to see lose. (#2,404)
In the last century they could fear that modern ideas would be right.
Today we see that they were only going to win. (#1,556)

Only the defeated come to possess sound ideas about the nature of things. (#2,670)

The first generation of reactionaries accumulated warnings, the second only accumulated
predictions, the following generations continue accumulating proofs. (#2,287)

Todays reactionary has a satisfaction which yesterdays did not: to see modern programs end
not only in disaster but also in ridicule. (#2,200)

The reactionary does not argue against the world in the hope of defeating it, but so that the
rights of the soul do not prescribe. (#1,575)

The reactionary is not upset by certain things, but by anything out of place. (#1,622)

The reactionary invented the dialogue upon observing differences among men and the variety
of their intentions.
The democrat engages in a monologue, because humanity expresses itself through his mouth.
(#716)

We reactionaries escape, necessarily by good fortune, the vulgarity of conforming perfectly to

the fashions of the day. (#1,725)

The fervor of the homage which the democrat renders to humanity is comparable only to the
coldness with which he disrespects the individual.
The reactionary disdains man, without meeting an individual he scorns. (#832)

Treating an inferior with respect and affection is the classic syndrome of the reactionary
psychosis. (#1,033)

The Marxist has no doubt about the perversity of his adversary.

The reactionary merely suspects that his adversary is stupid. (#894)

The defeated reactionary always retains the option of entertaining himself with the victors
simplistic ideas. (#1,250)

We who are sedentary and indifferent to fashion enjoy nothing more than the panting gallop
of straggling progressives. (#1,882)

The reactionary not only has the nose to sniff out the absurd, he also has the palate to savor it.
(#1,856)

The progressives enthusiasm, the democrats arguments, the materialists demonstrations are
the reactionarys delicious and succulent food. (#1,467)

Even the farthest right of any right always seems too far to the left for me. (#1,199)

The left calls people situated just to their right rightists.

The reactionary is not to the right of the left, but in front of it. (#2,159)

Leftists and rightists merely argue about who is to have possession of industrial society.
The reactionary longs for its death. (#2,179)

Art is the most dangerous reactionary ferment in a democratic, industrial, and progressive
society. (#1,138)

Unless what we write seems obsolete to modern man, immature to the adult, trivial to the
serious man, we must start over. (#2,324)

A woman has the intellectual temperature of the medium in which she lives: vehement
revolutionary or dauntless conservative, according to the circumstances.
A reactionary she can never be. (#1,512)
Progress & Progressives
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions
progress, progressives, and other reformers. Moreover, other aphorisms relevant to the topic of progress
might be found under the heading of history and Marx & Marxists.

Progress is the scourge God has chosen for us. (#405)

The failure of progress has not consisted in the non-fulfillment but in the fulfillment of its
promises. (#2,280)

The cost of progress is calculated in fools. (#1,760)

The horror of progress can only be measured by someone who has known a landscape before
and after progress has transformed it. (#2,317)

In the end, what does modern man call Progress?

Whatever seems convenient to the fool. (#1,901)

Denigrating progress is too easy. I aspire to the professorship in methodical regression.

(#465)

A progressive defends Progress by saying that it exists.

The murderer also exists, and the judge condemns him. (#729)

A greater capacity for killing is the criterion of progress between two peoples or two epochs.
(#2,662)

Mankind does not need Christianity so it can construct the future, but so it can confront it.
(#1,023)

Resistance is futile when everything in the world is conspiring to destroy what we admire.
We are always left, however, with an incorruptible soul, so that we might contemplate, judge,
and disdain. (#510)

An ideal society would be the graveyard of human greatness. (#19)

"Renouncing the world" ceases to be an achievement and becomes a temptation as Progress

progresses. (#1,132)

Progress, Democracy, the classless Society, excite the crowd, but leave the Muses cold
and disagreeable. (#637)

The past is the source of poetry; the future is the arsenal of rhetoric. (#1,487)

Falsifying the past is how the left has sought to elaborate the future. (#2,750)

It is indecent, and even obscene, to speak to man of progress, when every path winds its way
up between funerary cypresses. (#1,861)

The only possible progress is the internal progress of each individual.

A process that concludes with the end of each life. (#2,381)

We can only hope for a reform of society to come from the contradictions between human
follies. (#2,706)
In order to avoid a manly confrontation with nothingness, man erects altars to progress.
(#578)

What is called progress are preparations for a catastrophe. (#1,966)

The lefts theses are trains of thought that are carefully stopped before they reach the
argument that demolishes them. (#1,842)

For the fool, obsolete opinion and erroneous opinion are synonymous expressions. (#2,847)

Progress is the offspring of knowledge of nature.

Faith in progress is the offspring of ignorance of history. (#1,214)

It is easier to forgive the progressive for progress than for his faith. (#935)

As a criterion of what is best, modern man knows nothing but posteriority. (#1,094)

Unable to achieve what it desires, progress christens what it achieves desire. (#28)

The progressives cardinal syllogism is simply beautiful: the best always triumphs, because
what triumphs is called the best. (#1,327)

More repulsive than the future which progressives involuntarily prepare is the future they
dream of. (#52)

Chance will always rule history, because it is not possible to organize the state in such a way
that it does not matter who rules. (#63)

Whoever does not turn his back on the contemporary world dishonors himself. (#76)

In order to renew, it is not necessary to contradict; it is enough to make profounder. (#2,608)

Courtesy is an obstacle to progress. (#1,717)

History shows not the inefficacy of actions but the futility of intentions. (#94)

None of the high points of history has been planned.

The reformer can only be credited with errors. (#2,897)

Unlimited gullibility is required to be able to believe that any social condition can be improved
in any other way than slowly, gradually, and involuntarily. (#2,962)

Social improvements do not come from powerful shake-ups, but from light nudges. (#1,410)

The golden rule of politics is to make only minimal changes and to make them as slowly as
possible. (#2,917)

It does not appear that the humanities, in contrast to the natural sciences, reach a state of
maturity where anything idiotic is automatically obvious. (#1,936)

Religious thought does not go forward, like scientific thought, but rather goes deeper.
(#2,545)

Modern man destroys more when he constructs than when he destroys. (#493)

The prejudices of other ages are incomprehensible to us when our own blind us. (#115)
It is possible to inculcate in the contemporary bourgeois any stupid idea in the name of
progress and to sell him any grotesque object in the name of art. (#1,520)

The modern tragedy is not the vanquishing of reason, but the triumph of reason. (#603)

Reason, Progress, and Justice are the three theological virtues of the fool. (#1,180)

Asking the state to do what only society should do is the error of the left. (#2,698)

The names of famous leftists end up as insulting adjectives in the mouths of leftists. (#1,097)

The left claims that the guilty party in a conflict is not the one who covets anothers goods but
the one who defends his own. (#2,927)

The leftist, like the polemicist of yesteryear, believes he refutes an opinion by accusing the
holder of that opinion of immorality. (#1,303)

The vice which afflicts the right is cynicism, and that which afflicts the left is deceit. (#2,730)

Civilization is what old men manage to salvage from the onslaught of young idealists. (#119)

The progressive believes that everything soon becomes obsolete, except his ideas. (#419)

The periodic reflowering of what he decrees obsolete makes life bitter for the progressive.
(#1,814)

Progress ages badly.

Each generation brings a new model of progressivism and discards with contempt the
previous model.
Nothing is more grotesque than yesterdays progressive. (#601)

The frightened progressive has neither compassion nor dignity. (#2,419)

The aged progressive is nostalgic, like an old flirt. (#1,261)

We who are sedentary and indifferent to fashion enjoy nothing more than the panting gallop
of straggling progressives. (#1,882)

The intelligent leftist admits that his generation will not construct the perfect society, but
trusts in a future generation.
His intelligence discovers his personal impotence, but his leftism prevents him from
discovering mans impotence. (#1,070)

Nothing is more dangerous than to solve ephemeral problems with permanent solutions.
(#136)

To reform everyone else is an ambition which all mock yet which all nurse. (#186)

Social problems are the favorite refuge of those fleeing their own problems. (#1,137)

The left is a collection of those who blame society for natures shabby treatment of them.
(#2,168)

The progressive dreams of the scientific stabling of humanity. (#1,944)

Reforms are the entrance ramps to revolutions. (#1,993)

Knowing which reforms the world needs is the only unequivocal symptom of stupidity. (#909)

The problems of an underdeveloped country are the favorite pretext for leftist escapism.
Lacking new merchandise to offer to the European market, the leftist intellectual peddles his
faded wares in the third world. (#1,048)

When a longing for purity persuades him to condemn social hypocrisy, man does not
recover his lost integrity, but loses his shame. (#260)

The left does not condemn violence until it hears it pounding on its door. (#2,290)

The individual today rebels against immutable human nature so that he might refrain from
amending his own correctable nature. (#210)

The preaching of progressives has so corrupted us that nobody believes that he is what he is,
but only what he did not succeed in being. (#425)

Modern man already knows that political solutions are ludicrous and suspects that economic
solutions are too. (#230)

The left never attributes its failure to a mistaken diagnosis but to the perversity of events.
(#2,030)

Transforming the world: the occupation of a convict resigned to his punishment. (#234)

They speak emphatically of transforming the world, when the most to which they can aspire
is to certain secondary remodelings of society. (#2,797)

Two hundred years ago it was permissible to trust in the future without being totally stupid.
But today, who can believe in the current prophecies, since we are yesterdays splendid
future? (#253)

To criticize a present in the name of a past can be futile, but to have criticized it in the name of
a future can turn out to be risible when that future arrives. (#2,663)

Each new generation, in the last two centuries, ends up looking with nostalgia on that which
appeared abominable to the previous generation. (#1,977)

The left no longer dares proclaim itself a hope, but at the most fate. (#2,247)

The leftist emulates the devout who continue venerating the relic after the miracle has been
proved to be a hoax. (#1,696)

The enemies of the modern world, in the 19th century, could trust in the future.
In this century there only remains bare nostalgia for the past. (#614)

Rather than an ideological strategy, the Left is a lexicographical tactic. (#1,498)

The new left gathers together those who acknowledge the ineffectiveness of the cure without
ceasing to believe in the prescription. (#1,343)

Those who are who active in the new left today are disoriented and helpless reactionaries.
(#1,416)
If the left continues adopting, one after another, the objections that we reactionaries have
raised against the modern world, we will have to become leftists. (#2,310)

Anguish over the decline of civilization is the affliction of a reactionary.

The democrat cannot lament the disappearance of something of which he is ignorant. (#303)

Nothing cures the progressive.

Not even the frequent panic attacks administered to him by progress. (#1,833)

The progressives enthusiasm, the democrats arguments, the materialists demonstrations are
the reactionarys delicious and succulent food. (#1,467)

History erects and topples, incessantly, the statues of different virtues on top of the unmoving
pedestal of the same vices. (#276)

The leftist writer never writes a history, but rather illustrates an outline with examples.
(#2,244)

Tolerance consists of a firm decision to allow them to insult everything we seek to love and
respect, as long as they do not threaten our material comforts.
Modern, liberal, democratic, progressive man, as long as they do not step on his calluses, will
let them degrade his soul. (#979)

Industrial society is condemned to forced perpetual progress. (#257)

Consumption, for the progressive, is justified only as a means of production. (#399)

One speaks of a consumer society in order to concealsince production is the progressive

idealthat one is dealing with a production society. (#2,133)

Progress in the end comes down to stealing from man what ennobles him, in order to sell to
him at a cheap price what degrades him. (#890)

Sciences greatest triumph appears to lie in the increasing speed with which an idiot can
transport his idiocy from one place to another. (#293)

Progressivist hope does not swell up except in speeches. (#362)

The new catechists profess that Progress is the modern incarnation of hope.
But Progress is not hope emerging, but the dying echo of hope already vanished. (#657)

In the intelligent man faith is the only remedy for anguish.

The fool is cured by reason, progress, alcohol, work. (#2,813)

The progressives intelligence is never more than the accomplice of his career. (#387)

The most persuasive reason to renounce daring progressive opinions is the inevitability with
which sooner or later the fool finally adopts them. (#2,798)

Modern education delivers intact minds to propaganda. (#538)

Man is an animal that can be educated, provided he does not fall into the hands of progressive
pedagogues. (#2,714)

The pessimists prophesy a future of rubble, but the optimistic prophets are even more
horrifying when they proclaim the future city where baseness and boredom dwell, in intact
beehives. (#369)

When it finishes its ascent, humanity will find tedium waiting for it, seated on the highest
peak. (#2,642)

Yesterday progressivism captured the unwary by offering them freedom; today all it needs to
do is offer them food. (#437)

Under the pretext of giving work to the hungry, the progressive sells the useless artifacts he
produces.
The poor are industrialisms pretext for enriching the rich man. (#486)

The leftist is so worried about the problems of the 19th century that he does not worry about
the problems of the 20th century.
The problems raised by the industrialization of society prevent him from seeing the problems
raised by industrialized society. (#600)

Leftists and rightists merely argue about who is to have possession of industrial society.
The reactionary longs for its death. (#2,179)

The leftist obviously refuses to understand that the conclusions of bourgeois thought are the
principles of leftist thought. (#2,231)

The reformers of contemporary society persist in decorating the cabins of a ship that is going
under. (#492)

Bourgeois reformers prepare legal precedents for their future despoilers. (#1,105)

Revolution is progressivist and seeks the strengthening of the state; rebellion is reactionary
and seeks its disappearance.
The revolutionary is a potential government official; the rebel is a reactionary in action.
(#1,439)

The Christian knows with certainty what his personal behavior should be, but he can never
state for certain that he is not making a mistake by adopting this or that social reform.
(#2,923)

The progressive clergyman excoriates the ghetto mentality of the old Christian today.
Those clerics prefer the commercial and financial activity of the modern Jew to the ghetto
where Israels faithfulness flourished. (#682)

Unless circumstances constrain him, there is no radically leftist Jew.

The people that discovered divine absolutism does not make deals with the absolutism of
man. (#2,653)

Atop the bell tower of the modern church the progressive clergyman, instead of a cross, places
a weathervane. (#898)

If it is merely a matter of organizing an earthly paradise, curates are more than enough.
The devil will do. (#1,168)

In the bosom of the Church today, integralists are those who do not understand that
Christianity needs a new theology, and progressives are those who do not understand that
the new theology must be Christian. (#692)

In their childish and vain attempt to attract the people, the modern clergy give socialist
programs the function of being schemes for putting the Beatitudes into effect.
The trick behind it consists in reducing to a collective structure external to the individual an
ethical behavior that, unless it is individual and internal, is nothing.
The modern clergy preach, in other words, that there is a social reform capable of wiping out
the consequences of sin.
From which one can deduce the pointlessness of redemption through Christ. (#2,982)

Three persons in our age make it their profession to detest the bourgeoisie:
the intellectualthat typical representative of the bourgeoisie;
the communistthat faithful executor of bourgeois intentions and ideals;
the progressive clergymanthat final triumph of the bourgeois mind over the Christian soul.
(#706)

The progressive clergyman, in revolutionary periods, ends up dead, but not as a martyr.
(#1,251)

The crisis of Christianity today has been provoked not by science, nor by history, but by the
new means of communication.
Religious progressivism is the task of adapting Christian doctrines to the opinions sponsored
by news agencies and publicity agents. (#753)

Progressive Christians painstakingly search through sociology manuals for material with
which to fill lacunae in the Gospel. (#1,455)

The modern Christian feels professionally obligated to act jovially and jokingly, to show his
teeth in a cheerful grin, to profess a slavering friendliness, in order to prove to the unbeliever
that Christianity is not a somber religion, a pessimistic doctrine, an ascetic morality.
The progressive Christian shakes our hand with the wide grin of a politician running for office.
(#711)

The progressive cleric never disappoints an aficionado of the ridiculous. (#934)

When it comes to knowledge of man, there is no Christian (provided he is not a progressive

Christian) whom anybody has anything to teach. (#2,867)
Revolutions & Revolutionaries
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions
revolutions and revolutionaries. Other aphorisms relevant to the topic of revolutions and revolutionaries
might be found under the heading of Marx & Marxists and Progress & Progressives.

Useless, like a revolution. (#1,024)

Revolution is progressivist and seeks the strengthening of the state; rebellion is reactionary
and seeks its disappearance.
The revolutionary is a potential government official; the rebel is a reactionary in action.
(#1,439)

Victorious revolutions have been outbursts of greed. Only defeated revolutions tend to be
insurrections of the oppressed. (#2,135)

The war in the Vende is the only political conflict that arouses my complete sympathy
without troubling my reason. (Bastille Day)

After every revolution the revolutionary teaches that the true revolution will be tomorrows
revolution.
The revolutionary explains that a despicable villain betrayed yesterdays revolution. (#20)

The militant communist before his victory deserves the greatest respect.
Afterwards, he is nothing more than an overworked bourgeois. (#25)

The revolutionary attitude of modern youth is unequivocal proof of their aptitude for a career
in administration.
Revolutions are perfect incubators of bureaucrats. (#782)

A youths revolutionary activity is the rite of passage between adolescence and the
bourgeoisie. (#1,795)

A bureaucratic destiny awaits revolutionaries, like the sea awaits rivers. (#1,228)

Bureaucracies do not succeed revolutions by coincidence.

Revolutions are the bloody births of bureaucracies. (#971)

It is not so much the plebeian merriment that revolutions unleash which frightens the
reactionary as the zealously bourgeois order that they produce. (#1,826)

The revolutionarys picturesque outfit changes colors imperceptibly until it matches the severe
uniform of a police officer. (#1,827)

Revolutionevery revolution, revolution per seis the matrix of bourgeoisies. (#899)

Revolutions do not solve any problem other than the economic problem of their leaders.
(#1,525)

Revolutions are carried out in order to change the ownership of property and the names of
streets.
The revolutionary who seeks to change mans condition ends up being shot for being a
counter-revolutionary. (#2,523)

They speak emphatically of transforming the world, when the most to which they can aspire
is to certain secondary remodelings of society. (#2,797)
Revolutionary opinions are the only career, in contemporary society, which assures a
respectable, lucrative, and peaceful social position. (#730)

Nothing softens up the bourgeois more than a revolutionary from a foreign country. (#1,290)

Todays revolutionaries are just impatient heirs.

Revolution will be spoken of seriously when the consumption they hate is not just someone
elses consumption. (#919)

Every revolution makes us nostalgic for the previous one. (#406)

The struggle against injustice that does not culminate in sanctity culminates in bloody
upheavals. (#54)

Every rebellion against the order of man is noble, so long as it does not disguise rebelliousness
against the order of the world. (#528)

An historical period is the period of time during which a certain definition of the legitimate
prevails.
Revolution is the transition from one definition to another. (#901)

No one rebels against authority, but only against those who usurp it. (#726)

The first revolution broke out when it occurred to some fool that law could be invented.
(#900)

Virtue that does not doubt itself culminates in attacks against the world. (#308)

Every individual with ideals is a potential murderer. (#618)

A simple fit of impatience often soon bridges the distance between utopia and murder.
(#2,713)

The shamelessness with which the revolutionary kills is more frightening than his killings.
(#1,504)

Power corrupts no one without fail except the revolutionary who assumes it. (#1,542)

The individual today rebels against immutable human nature so that he might refrain from
amending his own correctable nature. (#210)

Popular disturbances lack importance so long as they do not become ethical problems for the
ruling classes. (#146)

Concessions are the steps up the gallows. (#1,067)

Reforms are the entrance ramps to revolutions. (#1,993)

When economic and social revolutions are not simply ideological pretexts for religious crises,
after a few years of disorder everything continues as before. (#1,018)

Whoever inquires into the causes of a revolution should never infer them from its effects.
Between the causes of a revolution and its effects are whirlwinds of accidents. (#1,291)

Revolution is a permanent historical possibility.

Revolution does not have causes, but occasions it takes advantage of. (#2,221)
True revolutions do not begin with their public outbreak, but rather end with it. (#1,019)

Every episode of a revolution needs a partisan to relate it and an adversary to explain it.
(#2,058)

Those who defend revolutions cite speeches; those who accuse them cite facts. (#2,749)

When individual envies come together, we customarily christen them noble popular
aspirations. (#364)

The atrocity of the act of revenge is proportional not to the atrocity of the offense, but to the
atrocity of the man taking revenge.
(For the methodology of revolutions.) (#225)

Stupidity is the mother of revolutionary atrocities.

Savageness is only the godmother. (#1,298)

The revolutionary is, basically, a man who does not suspect that humanity can commit a crime
against itself. (#762)

Revolutions are more a subject for sociology than for history.

Manifestations of those depths of human nature that nothing educates, nothing civilizes,
nothing ennobles, revolutions despoil man of his history and return him to bestial behaviors.
(#2,243)

Liquidating a social class, or a people, is an undertaking that angers no one in this century
but the intended victims. (#254)

Tyrannies have no more faithful servants than revolutionaries who are not protected against
their inborn servility by witnessing a firing squad at a young age. (#281)

The revolutionary does not discover the authentic spirit of the revolution except before the
revolutionary tribunal that condemns him. (#1,665)

Youths are not necessarily revolutionary but rather necessarily dogmatic. (#1,534)

Revolutionary intellectuals have the historic mission of inventing the vocabulary and the
themes for the next tyranny. (#443)

Every revolution exacerbates the evils against which it breaks out. (#1,243)

Will the revolutionary learn some day that revolutions prune rather than uproot? (#1,401)

Democratic revolutions begin the executions as they announce the prompt abolition of the
death penalty. (#315)

The fervor with which the Marxist invokes the future society would be moving if the rites of
invocation were less bloody. (#1,430)

The leftist screams that freedom is dying when his victims refuse to finance their own
murders. (#375)

Man pays for the intoxication of liberation with the tedium of liberty. (#396)

What most likely is upon us is not a revolutionary terror, but a counter-revolutionary terror
implemented by disgusted revolutionaries. (#1,077)

To be a revolutionary one must be a little daft; to be a conservative, a little cynical. (#1,027)

Stupidity is the fuel of revolutions. (#1,252)

Even though history does not have laws, the course of a revolution is easily foreseen, because
stupidity and madness do have laws. (#2,222)

Between the causes of a revolution and its realization in actions ideologies insert themselves
which end up determining the course and even the nature of events.
Ideas do not cause revolutions, but channel them. (#2,748)

Revolutions have as their function the destruction of the illusions that cause them. (#1,621)

For the true results of a prior revolution, let us consult the revolutionaries who are preparing
the next one. (#2,008)

The authentic revolutionary rebels in order to abolish the society he hates; todays
revolutionary revolts in order to inherit one he covets. (#407)

Revolutionaries do not destroy anything, in the end, except what made the societies against
which they rebel tolerable. (#1,046)

Even when it is right, a revolution solves nothing. (#1,618)

Revolutions are not the locomotives but the derailments of history. (#1,171)

Revolutions destroy nothing of nations except their souls. (#1,207)

Revolutions bequeath to literature only the laments of their victims and the invectives of their
enemies. (#1,658)

The lie is the muse of revolutions: it inspires their programs, their proclamations, their
panegyrics.
But it forgets to gag their witnesses. (#1,666)

Great democratic upheavals do incurable harm to the soul of a people. (#1,419)

A civilizations memory resides in the continuity of its institutions.

The revolution that interrupts a civilization's memory, by destroying those institutions, does
not relieve society of a bothersome caparison that is paralyzing it, but merely forces it to start
over. (#1,130)

Revolutionary agitation is an endemic in the cities and only an epidemic in the country.
(#1,479)

Repentant, like a victorious revolutionary. (#1,034)

The lefts ideas produce revolutions; revolutions produce the rights ideas. (#1,515)

Reactionaries are recruited from among the front-row spectators of a revolution. (#1,325)

The most convinced reactionary is the repentant revolutionary, that is to say: the man who
has known the reality of the problems and has discovered the falseness of the solutions.
(#2,163)
The reactionary is the guardian of every heritage.
Even the heritage of the revolutionary. (#1,623)

Compared to so many dull intellectuals, to so many artists without talent, to so many

stereotyped revolutionaries, a bourgeois without pretensions looks like a Greek statue. (#871)

A revolutionary today means an individual for whom modern vulgarity is not triumphing
quickly enough. (#2,807)

Neither a revolutionary's eloquence, nor love letters, can be read by third parties without
laughing. (#1,238)

A motto for the young leftist: revolution and pussy. (#1,083)

Revolution already seems to be less a tactic for executing a plan than a drug for fleeing from
modern boredom during ones spare time. (#1,897)

When a revolution breaks out, the appetites are placed at the service of ideals; when the
revolution triumphs, ideals are placed at the service of the appetites. (#2,747)

Revolutions swing back and forth between puritanism and debauchery, without touching
civilized ground. (#1,383)

The looks of the participants in candid photographs of revolutionary scenes seem half
cretinous, half demented. (#1,678)

Latin American revolutions have never sought anything more than to hand power over to
some Directoire. (#830)

Revolutions are frightening, but election campaigns are disgusting. (#1,444)

The progressive clergyman, in revolutionary periods, ends up dead, but not as a martyr.
(#1,251)

Absolute revolution is the favorite topic of those who do not even dare to protest when they
are trodden on. (#1,614)
Marx & Marxists
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions Marx,
Marxism, and Communism. Other relevant aphorisms might be found under the heading of Revolutions &
Revolutionaries, as well as Capitalism & the Bourgeoisie.

Marxists define the bourgeoisie in economic terms in order to hide from us the fact that they
belong to it. (#24)

The proletarian does not detest the bourgeoisie for any reason other than the economic
difficulty of imitating it. (#379)

A man is called a Communist if he fights for the state to assure him a bourgeois existence.
(#1,372)

The proletariat appears when the people become a class which adopts bourgeois values
without possessing bourgeois property. (#577)

A class-conscious proletariat, in Marxist vocabulary, means a people that has converted to

bourgeois ideals. (#2,691)

The proletariat gravitates to the bourgeois life, just as bodies gravitate to the center of the
earth. (#1,060)

Marxism will only rest when it has transformed peasants and workers into petty-bourgeois
office clerks. (#447)

It never occurs to the intellectual who is indignant at the embourgeoisement of the

proletariat to renounce those things whose enjoyment by the proletariat horrifies him as
proof of embourgeoisement. (#1,346)

The embourgeoisement of Communist societies is, ironically, modern mans last hope.
(#2,809)

The leftist obviously refuses to understand that the conclusions of bourgeois thought are the
principles of leftist thought. (#2,231)

Bourgeois hegemony culminates with the industrialization of Communist society.

The bourgeoisie is not so much a social class as the ethos of industrial society itself. (#494)

The militant communist before his victory deserves the greatest respect.
Afterwards, he is nothing more than an overworked bourgeois. (#25)

Three persons in our age make it their profession to detest the bourgeoisie:
the intellectualthat typical representative of the bourgeoisie;
the communistthat faithful executor of bourgeois intentions and ideals;
the progressive clericthat final triumph of the bourgeois mind over the Christian soul.
(#706)

Communism used to be a vocation; today it is a career. (#451)

The Gospels and the Communist Manifesto are on the wane; the worlds future lies in the
power of Coca-Cola and pornography. (#2,983)

The people does not convert to the religion preached by a militant minority, but to the one
imposed by a militant minority. Christianity and Islam knew it; Communism knows it.
(#2,037)

I understand that Communism which is a protest, but not that which is a hope. (#1,523)

The left no longer dares proclaim itself a hope, but at the most fate. (#2,247)

The vice which afflicts the right is cynicism, and that which afflicts the left is deceit. (#2,730)

When people stop fighting for the possession of private property, they will fight for the
usufruct in collective property. (#30)

The left claims that the guilty party in a conflict is not the one who covets anothers goods but
the one who defends his own. (#2,927)

In medieval society, society is the state; in the bourgeois society, state and society confront
each other; in the Communist society, the state is society. (#62)

Asking the state to do what only society should do is the error of the left. (#2,698)

Socialism arose as nostalgia for the social unity destroyed by bourgeois atomism.
But it did not understand that social unity is not the totalitarian condensing of individuals,
but the systematic totality of a hierarchy. (#1,965)

Social conflicts, in a healthy society, are rooted between functional sectors; in a sick society
between economic strata. (#868)

Class struggles are episodes.

The fabric of history is the conflict between equals. (#1,518)

The social sciences abound in problems that are unintelligible by their very nature to both the
American professor and the Marxist intellectual. (#2,908)

Criticism of the bourgeois receives praise from two sources: from the Marxist, who considers
us intelligent because we confirm his prejudices; and from the bourgeois, who considers us
wise because he is thinking about his neighbor. (#167)

The Marxist calls a class truth a truth that his class prevents him from understanding.
(#1,638)

The lefts theses are trains of thought that are carefully stopped before they reach the
argument that demolishes them. (#1,842)

The communists temptation is spiritual freedom. (#171)

Dialogue between Communists and Catholics has become possible ever since Communists
started to falsify Marx and Catholics Christ. (#440)

In order to ally himself with the Communist, the leftist Catholic asserts that Marxism merely
criticizes Christianitys compromises with the bourgeoisie, when it is Christianitys essence
which Marxism condemns. (#699)

In their childish and vain attempt to attract the people, the modern clergy give socialist
programs the function of being schemes for putting the Beatitudes into effect.
The trick behind it consists in reducing to a collective structure external to the individual an
ethical behavior that, unless it is individual and internal, is nothing.
The modern clergy preach, in other words, that there is a social reform capable of wiping out
the consequences of sin.
From which one can deduce the pointlessness of redemption through Christ. (#2,982)

The progressive Christians error lies in believing that Christianitys perennial polemic against
the rich is an implicit defense of socialist programs. (#2,971)

The leftist Catholic is correct in discovering in the bourgeois the rich man of the parable, but
is mistaken in identifying the militant proletariat with the poor of the Gospel. (#717)

The economic interpretation of history is the beginning of wisdom.

But only its beginning. (#284)

The economic interpretation of history is faulty, as long as economics limits itself to being the
infrastructure of human existence.
It turns out to be relevant, however, when economics, by turning itself into the doctrinaire
program for the transformation of the world, becomes a superstructure. (#1,878)

Compared to the sophisticated structure of every historical fact, Marxisms generalizations

possess a touching naivet. (#2,957)

The tragedy of the left? To diagnose the disease correctly, but to aggravate it with its therapy.
(#784)

In a bourgeois country, just as in a Communist land, they disapprove of escapism as a

solitary vice, as a debilitating and wretched perversion.
Modern society discredits the fugitive so that no one will listen to his account of his journeys.
Art or history, mans imagination or his tragic and noble destiny, these are not criteria which
modern mediocrity will tolerate.
Escapism is the fleeting vision of abolished splendors and the probability of an implacable
verdict on todays society. (#305)

For the Marxist, rebelliousness in non-Communist societies is a sociological fact and in

Communist society a merely psychological fact.
In the former the exploited rebel, in the latter traitors reveal themselves. (#661)

To be a Marxist appears to consist in exempting Communist societies from the Marxist

interpretation. (#1,400)

Adherence to Communism is the rite which allows the bourgeois intellectual to exorcise his
uneasy conscience without abjuring his bourgeois identity. (#310)

So great is the Marxists faith in Marx that he usually refrains from reading him. (#906)

Marx has been the only Marxist whom Marxism has not stultified. (#1,590)

There are two equally erroneous attitudes toward Marxism: disdaining what it teaches,
believing what it promises. (#2,802)

Unlike the Biblical archangel, Marxist archangels prevent man from escaping their paradises.
(#314)

Nothing is easier than to blame Russian history for the sins of Marxism.
Socialism continues to be the philosophy of shifting blame onto others. (#2,288)

Congenital leftism is a disease that is cured in a Communist clime. (#2,432)

A Communist society is soon intellectually paralyzed by reciprocal terrorism. (#2,635)

The fervor with which the Marxist invokes the future society would be moving if the rites of
invocation were less bloody. (#1,430)

Where Communism triumphs, silence falls with the sound of a trap closing shut. (#2,726)

Marxism announces that it will replace the governance of persons with the administration of
property.
Unfortunately, Marxism teaches that the governance of persons consists of the administration
of property. (#680)

The communist hates capitalism with the Oedipus complex.

The reactionary views it only with xenophobia. (#316)

We reactionaries will live in the future society just as uncomfortably as will the Marxists; but
the Marxists will look upon it with the eyes of a dumbfounded father, while we will regard it
with the irony of a stranger. (#1,829)

Leftists and rightists merely argue about who is to have possession of industrial society.
The reactionary longs for its death. (#2,179)

Socialism is the commercial name of state capitalism on the electoral market. (#1,642)

Socialism makes use of greed and misery; capitalism makes use of greed and the vices.
(#2,433)

Capitalism is the vulgar side of the modern soul, socialism its tedious side. (#1,855)

A vocabulary of ten words is enough for a Marxist to explain history. (#374)

Falsifying the past is how the left has sought to elaborate the future. (#2,750)

The leftist writer never writes a history, but rather illustrates an outline with examples.
(#2,244)

What the leftist historian considers central to an age has never been the subject of works that
have been admired by posterity. (#1,848)

The contemporary reader smiles when the medieval chronicler speaks of Roman paladins,
but he remains serious when the Marxist discusses the Greek bourgeoisie or American
feudalism. (#1,056)

The leftist screams that freedom is dying when his victims refuse to finance their own
murders. (#375)

The left does not condemn violence until it hears it pounding on its door. (#2,290)

Our time is more full of worn out Marxists than apostate Marxists. (#400)

Modern society becomes degraded so quickly that each new morning we contemplate with
nostalgia yesterdays adversary.
The Marxists are already starting to look like the Wests last aristocrats. (#1,017)

Two beings inspire particular pity today: the bourgeois politician whom history patiently
silences, and the Marxist philosopher whom history patiently refutes. (#401)

The left never attributes its failure to a mistaken diagnosis but to the perversity of events.
(#2,030)

The theses that the Marxist refutes come back to life unscathed behind his back. (#2,658)

The Marxist is beginning to feel uncomfortable because he is already viewed with more
curiosity than dread. (#2,130)

The Marxist does not believe it possible to condemn without adulterating what he condemns.
(#453)

Progress, Democracy, the classless Society, excite the crowd, but leave the Muses cold
and disagreeable. (#637)

We feel the same way about an intelligent man who becomes a Marxist as an unbeliever feels
about a pretty girl who enters the convent. (#645)

The Marxists mind fossilizes with time; the leftists becomes soft and spongy. (#2,578)

Marxism and psychoanalysis have been the two traps of the modern intelligence. (#2,804)

Unless circumstances constrain him, there is no radically leftist Jew.

The people that discovered divine absolutism does not make deals with the absolutism of
man. (#2,653)

The left is a collection of those who blame society for natures shabby treatment of them.
(#2,168)

The Marxist has no doubt about the perversity of his adversary.

The reactionary merely suspects that his adversary is stupid. (#894)

The left calls people situated just to their right rightists.

The reactionary is not to the right of the left, but in front of it. (#2,159)

We reactionaries are unfortunate: the left steals our ideas and the right our vocabulary.
(#2,171)

If the left continues adopting, one after another, the objections that we reactionaries have
raised against the modern world, we will have to become leftists. (#2,310)
The Bourgeoisie & Capitalism
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions the
bourgeoisie, capitalism, and industry.

The Gospels and the Communist Manifesto are on the wane; the worlds future lies in the
power of Coca-Cola and pornography. (#2,983)

The bourgeois gives up his power in order to save his money; then he gives up his money in
order to save his skin; and finally they hang him. (#22)

The bourgeois does not applaud the man he admires, but the man he fears. (#1,502)

Bourgeois reformers prepare legal precedents for their future despoilers. (#1,105)

The bourgeoisie is any group of individuals dissatisfied with what they have and satisfied with
what they are. (#23)

The bourgeoisie, despite everything, has been the only social class capable of judging itself.
Every critic of the bourgeoisie feeds off of bourgeois criticisms. (#515)

Whoever denies the bourgeoisie its virtues has been infected with the worst of its vices.
(#1,923)

Modern history, ultimately, comes down to the defeat of the bourgeoisie and the victory of
bourgeois ideas. (#981)

The lefts bourgeois mentality will successively reconstruct all bourgeois societies that the left
successively destroys. (#1,683)

Marxists define the bourgeoisie in economic terms in order to hide from us the fact that they
belong to it. (#24)

The leftist obviously refuses to understand that the conclusions of bourgeois thought are the
principles of leftist thought. (#2,231)

A man is called a Communist if he fights for the state to assure him a bourgeois existence.
(#1,372)

A class-conscious proletariat, in Marxist vocabulary, means a people that has converted to

bourgeois ideals. (#2,691)

Identifying the bourgeois class with the bourgeois mentality tricks the enemies of the
bourgeoisie.
The liquidation of a bourgeois class in the modern world is, in effect, nothing more than a
slaughter that does not imply the abolition of a bourgeois mentality that already dominates all
of society. (#2,216)

The proletarian does not detest the bourgeoisie for any reason other than the economic
difficulty of imitating it. (#379)

Socialism arose as nostalgia for the social unity destroyed by bourgeois atomism.
But it did not understand that social unity is not the totalitarian condensing of individuals,
but the systematic totality of a hierarchy. (#1,965)

The bourgeoisie, in the feudal framework, settles in small urban centers where it becomes
structured and civilized.
With the break-up of this framework, the bourgeoisie spreads across all of society, invents the
nationalist state, rationalist technology, anonymous urban agglomerations, industrial society,
the mass man, and finally the process in which society wavers between the despotism of the
mob and the despotism of the expert. (#2,181)

The modern world resulted from the confluence of three independent causal series: the
demographic expansion, democratic propaganda, the industrial revolution. (#2,960)

The proletariat appears when the people become a class which adopts bourgeois values
without possessing bourgeois property. (#577)

The proletariat gravitates to the bourgeois life, just as bodies gravitate to the center of the
earth. (#1,060)

It never occurs to the intellectual who is indignant at the embourgeoisement of the

proletariat to renounce those things whose enjoyment by the proletariat horrifies him as
proof of embourgeoisement. (#1,346)

The embourgeoisement of the proletariat originated in its conversion to the industrial gospel
preached by socialism. (#1,830)

The embourgeoisement of Communist societies is, ironically, modern mans last hope.
(#2,809)

In modern society, capitalism is the only barrier to the spontaneous totalitarianism of the
industrial system. (#2,946)

The supposed enemies of the bourgeoisie are expert gardeners who prune its caducous
branches.
Bourgeois society is not in danger as long as its enemies admire what it admires. (#1,680)

The state has not behaved with discretion and restraint except when it has been watched by
rich bourgeoisies. (#2,784)

With the whole world becoming more bourgeois, I miss the dead aristocracy less than I miss
the vanished people. (#849)

A classless society is one where there is neither aristocracy nor people.

Where only the bourgeois moves around freely. (#1,699)

With the disappearance of the upper class, there is nowhere to take refuge from the smugness
of the middle class and the rudeness of the lower class. (#1,934)

For more than a century there has been no upper class.

Barely even a more pretentious segment of the middle class. (#2,195)

The reactionary does not condemn the bourgeois mentality, but rather its predominance.
What we reactionaries deplore is the absorption of the aristocracy and the people by the
bourgeoisie.
It is the emasculation of liberty or, alternatively, of equality. (#1,609)

Marxism will only rest when it has transformed peasants and workers into petty-bourgeois
office clerks. (#447)

Revolutionevery revolution, revolution per seis the matrix of bourgeoisies. (#899)

It is not so much the plebeian merriment that revolutions unleash which frightens the
reactionary as the zealously bourgeois order that they produce. (#1,826)

A youths revolutionary activity is the rite of passage between adolescence and the
bourgeoisie. (#1,795)

The militant communist before his victory deserves the greatest respect. Afterwards, he is
nothing more than an overworked bourgeois. (#25)

In medieval society, society is the state; in the bourgeois society, state and society confront
each other; in the Communist society, the state is society. (#62)

Vulgarity consists in striving to be what we are not. (#67)

Vulgarity is not a product of the people but a subproduct of bourgeois prosperity. (#1,539)

tre absolumente moderne is the characteristic desire of the petit bourgeois. (#1,805)

Compared to so many dull intellectuals, to so many artists without talent, to so many

stereotyped revolutionaries, a bourgeois without pretensions looks like a Greek statue. (#871)

A peaceful bourgeois existence is the authentic longing of the human heart. (#1,058)

Criticism of the bourgeois receives praise from two sources: from the Marxist, who considers
us intelligent because we confirm his prejudices; and from the bourgeois, who considers us
wise because he is thinking about his neighbor. (#167)

Adherence to Communism is the rite which allows the bourgeois intellectual to exorcise his
uneasy conscience without abjuring his bourgeois identity. (#310)

Nothing softens up the bourgeois more than a revolutionary from a foreign country. (#1,290)

Apostatizing from literature is how one makes a career today in letters, like apostatizing from
the bourgeoisie among the bourgeois. (#546)

Yesterdays bourgeois forgave himself everything, if his sexual conduct was strict.
Todays forgives himself everything, if it is promiscuous. (#1,320)

The results of modern liberation make us remember with nostalgia the abolished bourgeois
hypocrisies. (#2,870)

Those who insist on being up to date with todays fashion are less irritating than those who try
too hard when they do not feel that they are up to date with tomorrows fashion.
The bourgeoisie is aesthetically more tolerable than the avant-garde. (#2,955)

If the philosophy and the arts and letters of the past century are only the superstructures of its
bourgeois economy, we should defend capitalism to the death.
All stupidity commits suicide. (#222)

If yesterdays bourgeois bought pictures because their subject was sentimental or picturesque,
todays bourgeois does not buy them when they have a picturesque or sentimental subject.
The subject continues to sell the picture. (#985)

It is possible to inculcate in the contemporary bourgeois any stupid idea in the name of
progress and to sell him any grotesque object in the name of art. (#1,520)
Psychology is, properly speaking, the study of bourgeois behavior. (#288)

In a bourgeois country, just as in a Communist land, they disapprove of escapism as a

solitary vice, as a debilitating and wretched perversion.
Modern society discredits the fugitive so that no one will listen to his account of his journeys.
Art or history, mans imagination or his tragic and noble destiny, these are not criteria which
modern mediocrity will tolerate.
Escapism is the fleeting vision of abolished splendors and the probability of an implacable
verdict on todays society. (#305)

The communist hates capitalism with the Oedipus complex.

The reactionary views it only with xenophobia. (#316)

Leftists and rightists merely argue about who is to have possession of industrial society.
The reactionary longs for its death. (#2,179)

Mechanization is stultifying because it makes man believe that he lives in an intelligible

universe. (#2,700)

Modern architecture knows how to erect industrial shacks, but it does not succeed in building
either a palace or a temple.
This century will leave behind only the tire-tracks of the transports it employed in the service
of our most sordid greed. (#388)

It never again mattered to me where I lived after I saw the spacious, dilapidated homes pass
away and the wide open, deserted fields of my infancy covered with industrial and human
filth. (#2,366)

I do not yearn for a virgin nature, a nature without the peasants ennobling footprint and
without the palace crowning the hill.
But a nature safe from plebeian industrialism and irreverent manipulation. (#989)

Idle wealth is wealth which only serves to produce more wealth. (#466)

The rich man, in capitalist society, does not know how to put money to its best use: so that he
does not have to think about it. (#2,356)

After seeing work exploit and demolish the world, laziness seems like the mother of the
virtues. (#2,053)

Artificially fomenting greed, in order to become rich by satisfying it, is the unforgiveable sin of
capitalism. (#1,370)

It turns out it is impossible to convince a businessman that a profitable activity can be

immoral. (#2,426)

Modern optimism is a commercial product designed to oil the wheels of industry. (#1,423)

The modern mentality is the child of human pride puffed up by commercial advertising.
(#2,688)

The three stages of capitalism: in the first, the businessman trades in order to construct
palaces for himself; in the second, to reinvest his earnings; in the third, to pay taxes. (#1,181)

The businessmans greed surprises me less than the seriousness with which he satisfies it.
(#561)

The upper class in society is the class for which economic activity is a means, the middle class
that for which it is an end.
The bourgeois does not aspire to be rich, but to be richer. (#622)

An aristocratic society is one where the desire for personal perfection is the animating spirit of
the social institutions. (#656)

Art is the most dangerous reactionary ferment in a democratic, industrial, and progressive
society. (#1,138)

Capitalism is the monstrous distortion of private property by liberal democracy. (#2,334)

Libertys remaining partisans in our time tend to forget that a certain old and trivial bourgeois
thesis is the proof itself: the condition sine qua non of liberty, for the proletariat as well as for
the owners, is the existence of private property.
Direct defense of liberty for the ones; indirect defense of liberty for the others. (#2,837)

The ownership mentality, so sharply censured by modern man, has transformed into a
usufruct mentality that avidly exploits persons, works, things, without reserve, without pity,
without shame. (#2,463)

If one only aspires to provide a growing number of persons with a growing number of goods,
without worrying about the quality of the persons, or of the goods, then capitalism is the
perfect solution. (#2,002)

Consumption, for the progressive, is justified only as a means of production. (#399)

Instead of industrial society, it is in fashion to say consumer society in order to avoid the
problem by pretending to confront it. (#1,557)

Industrial society is condemned to forced perpetual progress. (#257)

Capitalism is the vulgar side of the modern soul, socialism its tedious side. (#1,855)

Capitalism is abominable because it achieves that disgusting prosperity promised in vain by

the socialism that hates it. (#942)

Socialism makes use of greed and misery; capitalism makes use of greed and the vices.
(#2,433)

Capitalist society became wealthy by joining the ignorance of an astute entrepreneur, whose
job is to direct, with the science of a stupid technician, whose job is to execute.
Socialism seeks to become wealthy by entrusting the task of directing to the technician.
(#1,103)

An economy is called socialist if it needs to make great efforts to set up the spontaneous
mechanisms of capitalism. (#844)

Socialism is the commercial name of state capitalism on the electoral market. (#1,642)

Industrial society is the expression and fruit of souls in which virtues destined to serve usurp
the place of virtues destined to command. (#480)

The universe takes revenge on those who treat it as an inanimate mechanism not by making
them die humiliated, but rather prosperous and brutish. (#995)

In order to cure the patient it injured in the 19th century, industrial society had to numb his
mind in the 20th century.
Spiritual misery is the price of industrial prosperity. (#1,636)

The modern mentalitys conceptual pollution of the world is more serious than contemporary
industrys pollution of the environment. (#2,336)

In order to make the technician devote all his attention to his job, industrial society, without
disfiguring his skull, compresses his brain. (#1,758)

A prolonged childhoodpermitted by industrial societys current prosperityredounds

merely in a growing number of infantilized adults. (#2,453)

God invented tools, the devil machines. (#1,315)

The man who invents a new machine invents for humanity a new concatenation of new forms
of servitude. (#2,340)

The great industrial trade fairs are the showcase of everything civilization does not require.
(#2,328)

The wealth of a merchant, of an industrialist, of a financier, is aesthetically inferior to wealth

in land and flocks. (#2,824)

Civilization is in agony when agriculture forsakes being a way of life in order to become an
industry. (#1,211)

The industrialization of agriculture is stopping up the source of decency in the world. (#2,912)

Totalitarian society is the common name for the social species whose scientific name is
industrial society.
The embryo today allows us to foresee the adult animals deformity. (#481)

The standard-bearers of liberty celebrated by the 19th century ended up as the vanguard of
industrial despotism. (#1,319)

The ease with which industrial capitalism constructs and destroysobeying clear precepts of
profitabilitytransforms the average man into an intellectual, moral, and physical nomad.
Whatever is permanent today is an obstacle. (#2,194)

The ruling class of an agrarian society is an aristocracy, that of an industrial society an

oligarchy. (#1,519)

The reactionarys ideal is not a paradisiacal society. It is a society similar to the society that
existed in the peaceful intervals of the old European society, of Alteuropa, before the
demographic, industrial, and democratic catastrophe. (#2,947)

To industrialize a country, it is not enough to expropriate the rich man; it is necessary to

exploit the poor man. (#485)

Under the pretext of giving work to the hungry, the progressive sells the useless artifacts he
produces.
The poor are industrialisms pretext for enriching the rich man. (#486)
It would be easier to resolve modern problems, if, for example, it were possible to sustain the
Utopian fancy that what causes the multiplication of plastic objects is only the manufacturers
commercial greed, and not the idiotic admiration of the presumed buyers. (#847)

For the myth of a past golden age, present day humanity today has substituted the myth of a
future plastic age. (#952)

When the business acumen of some exploits the cultural sanctimoniousness of others, one
says that culture is spreading. (#2,080)

The cultural rickets of our time is a result of the industrialization of culture. (#2,304)

The leftist Catholic is correct in discovering in the bourgeois the rich man of the parable, but
is mistaken in identifying the militant proletariat with the poor of the Gospel. (#717)

Indignant with the bourgeois who eases his conscience by giving alms from his own private
wealth, the leftist Catholic proposes to do it through self-sacrifice by distributing the private
wealth of others. (#858)

Bourgeois hegemony culminates with the industrialization of Communist society.

The bourgeoisie is not so much a social class as the ethos of industrial society itself. (#494)

The leftist is so worried about the problems of the 19th century that he does not worry about
the problems of the 20th century.
The problems raised by the industrialization of society prevent him from seeing the problems
raised by industrialized society. (#600)

Three persons in our age make it their profession to detest the bourgeoisie:
the intellectualthat typical representative of the bourgeoisie;
the communistthat faithful executor of bourgeois intentions and ideals;
the progressive clericthat final triumph of the bourgeois mind over the Christian soul.
(#706)

The progressive cleric excoriates the ghetto mentality of the old Christian today.
Those clerics prefer the commercial and financial activity of the modern Jew to the ghetto
where Israels faithfulness flourished. (#682)

In order to ally himself with the Communist, the leftist Catholic asserts that Marxism merely
criticizes Christianitys compromises with the bourgeoisie, when it is Christianitys essence
which Marxism condemns. (#699)
Technique & Technology
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions
technology. Gmez Dvila, in Spanish, usually uses the word tcnica, rather than tecnologa. I have generally
translated tcnica as technology, but the reader should keep in mind that tcnica can also mean
technique. The Spanish tcnica is similar, in this way, to the German Technik and the French technique.

God invented tools, the devil machines. (#1,315)

Man's three enemies are: the devil, the state, and technology. (#921)

Traditional technology used to educate, because the mastery of it transmitted gestures

integrated into a way of life; the teaching of rationalist technology merely instructs, by
transmitting gestures alone. (#1,734)

Until the end of the 18th century, what man added to nature increased its beauty.
Since then, what he adds destroys it. (#2,667)

Nature was a pre-Romantic discovery which Romanticism propagated, and which

technology is killing in our days. (#2,944)

Man no longer knows how to invent anything that does not serve to kill better or to make the
world a little more vulgar. (#2,779)

Technology does not fulfill mans perennial dreams, but craftily mimics them. (#29)

The secret force behind technology appears to be the intention to make things insipid.
The flower without fragrance is its emblem. (#2,509)

The soul becomes desiccated when it lives in a world that is almost exclusively manufactured.
(#2,364)

Replacing the concrete sense perception of the object with its abstract intellectual
construction makes man gain the world and lose his soul. (#2,614)

The technification of the world blunts ones sensibility and does not refine ones senses.
(#1,537)

Mechanization is stultifying because it makes man believe that he lives in an intelligible

universe. (#2,700)

The so highly acclaimed dominion of man over nature turned out to be merely an enormous
capability to kill. (#2,968)

Dictatorship is the technification of politics. (#1,979)

Between the dictatorship of technology and the technology of dictatorship, man no longer
finds a crack through which he can slip away. (#1,981)

To hope that the growing vulnerability of a world increasingly integrated by technology will
not demand a total despotism is mere foolishness. (#1,982)

The man who invents a new machine invents for humanity a new concatenation of new forms
of servitude. (#2,340)

The liberation promised by every invention ends with the growing submission of the man who
adopts it to the man who manufactures it. (#2,531)
If we demand that the object have only the form with which it best fulfills its functions, all
objects of the same species converge ideally in a single form.
When technical solutions become perfect, man will die of boredom. (#495)

The mastery which man has gained over nature only helps him to debase it without fear.
(#1,553)

In order not to think of the world which science describes, man gets drunk on technology.
(#720)

The individual seeks out the heat of the crowd, in this century, to protect himself against the
cold emanating from the corpse of the world. (#721)

Man can construct machines capable of virtually everything.

Except of having self-consciousness. (#649)

If man ever managed to fabricate a man, the enigma of man will not have been deciphered,
but obscured. (#1,126)

Let us not blame technology for the misfortunes caused by our incapacity to invent a
technology of technology. (#1,244)

Rather than humanizing technology, modern man prefers to technify man. (#1,548)

The one constant in every technological enterprise is its curve of success: rapid initial rise,
subsequent horizontal line, gradual fall until unsuspected depths of failure. (#2,536)

As a consequence of technological advances, the old prophets of catastrophes are giving way
to the witnesses of catastrophes that were already predicted. (#1,331)

Among the inventions of human pride, one will finally slip in which will destroy them all.
(#1,822)

The greater part of an ages political ideas depends on the state of military technology.
(#2,875)

Modern man fears technologys destructive capacity, when it is its constructive capacity that
threatens him. (#799)

Natural disasters devastate a region less effectively than the alliance of greed and technology.
(#2,228)

Even the enemy of technology denounces its public, but trivial, outrages more than its
invisible, but disastrous, destructions.
(As if contemporary mans feverish migration, for instance, were disturbing because of traffic
accidents.) (#1,442)

Brief upheavals are enough to demolish the buildings of the spirit, while our natural
corruption protects technological successes. (#1,176)

Nothing guarantees man that what he invents will not kill him. (#1,216)

What is threatening about a technological device is that it can be used by someone who lacks
the intellectual capacity of the man who invented it. (#292)
Technology would present fewer dangers if manipulating it were not so simple for the
imbecile and so profitable for the thief. (#2,305)

Stupidity appropriates what science invents with diabolical facility. (#2,723)

The most notorious thing about every modern undertaking is the discrepancy between the
immensity and complexity of the technical apparatus and the insignificance of the final
product. (#2,641)

Sciences greatest triumph appears to lie in the increasing speed with which an idiot can
transport his idiocy from one place to another. (#293)

To attribute an axial position in history to the West would be extravagant, if the rest of the
world copied only its technology, if any form which is invented today, in whatever area, did
not always appear to be invented by a Westerner without talent. (#1,874)

Just as dangerous as believing the desirable to be possible is believing the possible to be

desirable.
Sentimental utopias and automatisms of technology. (#1,496)

When we suspect the extent of the innate, we realize that pedagogy is the technique of what is
secondary.
We only learn what we were born to know. (#2,873)

The expert believes he is a superior being, because he knows what, by definition, anybody can
learn. (#854)

The specialist, when they examine his basic notions, bristles as if before a blasphemy and
trembles as if in an earthquake. (#1,950)

The technician speaks to the layman like an insolent sorcerer. (#2,149)

In order to make the technician devote all his attention to his job, industrial society, without
disfiguring his skull, compresses his brain. (#1,758)

Indoctrinating experts is notoriously easy.

The expert, in effect, attributes to every emphatic dictum the same authority as he attributes
to the procedures he follows. (#2,370)

His serious university training shields the technician against any idea. (#1,879)

The bourgeoisie, in the feudal framework, settles in small urban centers where it becomes
structured and civilized.
With the break-up of this framework, the bourgeoisie spreads across all of society, invents the
nationalist state, rationalist technology, anonymous urban agglomerations, industrial society,
the mass man, and finally the process in which society wavers between the despotism of the
mob and the despotism of the expert. (#2,181)

Fashion, even more than technology, is the cause of the modern worlds uniformity. (#2,972)
Intelligence & Wisdom (& Stupidity)
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions
intelligence, wisdom, and stupidity.

Nothing tends to be more difficult than not pretending to understand. (#7)

If we do not analyze, we will not understand.

But let us not presume that we have understood just because we have analyzed. (#1,222)

Classifying is the first step toward understanding; persisting in classifying is the first step
toward confusion. (#2,223)

In order to act, an operational notion of the object is required; but a poetic notion is required
in order to understand. (#1,706)

The line between intelligence and stupidity is a shifting line. (#2,815)

To understand is finally to make fact after fact coincide with our own mystery. (#2,410)

In a fiery intelligence the materials are not fused in a new alloy; they are integrated into a new
element. (#2,481)

To think against is more difficult than to act against. (#2,212)

Everything is trivial if the universe is not committed to a metaphysical adventure. (#49)

There are a thousand truths; error is one. (#11)

Refusing to admire is the mark of the beast. (#37)

Those who lament the narrowness of the environment in which they live long for events,
neighbors, landscapes to give them the sensibility and intelligence which nature denied them.
(#4)

Ideas tyrannize the man who has but few. (#655)

Someone who lacks vocabulary to analyze his ideas christens them intuitions. (#1,406)

The invention is invented once for all times.

The idea must be reinvented each time. (#2,385)

Men change ideas less than ideas change disguise.

Through the course of the centuries the same voices are in dialogue. (#1)

Imbecility changes the subject in each age so that it is not recognized. (#1,450)

Among ideas only the stupid ones are immortal. (#1,573)

Foolish ideas are immortal.

Each new generation invents them anew. (#930)

History inexorably punishes stupidity, but it does not necessarily reward intelligence. (#1,574)

The curve of mans knowledge of himself ascends until the 17th century, declines gradually
afterwards, in this century it finally plummets. (#2,468)
Stupidities spread at the speed of light. (#2,529)

The key event of this century is the demographic explosion of idiotic ideas. (#1,115)

An abrupt demographic expansion rejuvenates society and makes its stupidities recrudesce.
(#1,363)

Demographic pressure makes people brutish. (#2,926)

A limited population produces fewer ordinary intelligences than a numerous population, but
it can produce an equal or greater number of talents.
Great demographic densities are the breeding grounds of mediocrity. (#1,954)

Posterity is not the whole of future generations.

It is a small group of men with taste, a proper upbringing, and erudition, in each generation.
(#1,313)

An intelligent touch can make the austerity imposed by poverty culminate in the perfection of
taste. (#2,778)

Intelligence is the only art that can survive in any historical climate. (#2,372)

In spiritually arid centuries, the only man to realize that the century is dying from thirst is the
man who still harnesses an underground spring. (#2,792)

Phrases are pebbles that the writer tosses into the readers soul.
The diameter of the concentric waves they displace depends on the dimensions of the pond.
(#43)

Genius is the capacity to make on our stiff, frozen imagination the impact that any book
makes on a childs imagination. (#44)

To be stupid is to believe that it is possible to take a photograph of the place about which a
poet sang. (#1,926)

The ability to consume pornography is the distinctive characteristic of the imbecile. (#2,396)

Depravity always arouses the secret admiration of the imbecile. (#2,482)

When we say that words transfigure, the fool mistakenly thinks that they adulterate. (#1,875)

The philosopher is not the spokesman of his age, but an angel imprisoned in time. (#45)

To be right is just one more reason not to achieve any success. (#46)

An intelligent idea produces sensual pleasure. (#68)

The organ of pleasure is the intelligence. (#1,146)

It is impossible to convince the fool that there are pleasures superior to those we share with
the rest of the animals. (#2,161)

Each new truth we learn teaches us to read a different way. (#514)

Fools worry about nothing but spelling and forget syntax. (#1,201)
The imbecile is betrayed less by what he says than by his diction. (#2,695)

The common reader is as rare as common sense. (#2,524)

A book does not educate someone who reads it to become educated. (#69)

The pleasant book does not attract the fool unless a pedantic interpretation vouches for it.
(#1,820)

Contemporaries respect tedious books when they are pretentious and pedantic.
Posterity laughs at those crumbling idols, in order to venerate, of course, the analogous sham
saints of their time. (#742)

Nobody scorns yesterdays foolishness as much as todays fool does. (#774)

Serious books do not instruct, but rather demand explanations. ($506)

Books are not tools of perfection but barricades against boredom. (#190)

To live with lucidity a simple, quiet, discreet life among intelligent books, loving a few beings.
(#497)

For moving situations only clichs will do.

A stupid song expresses great pain better than a noble verse.
Intelligence is an activity of impassible beings. (#71)

The two wings of intelligence are erudition and love. (#1,460)

Wisdom consists in being moderate not out of horror of excess, but out of love for the limit.
(#72)

Truth is the happiness of intelligence. (#74)

To demand that the intelligence abstain from judging mutilates its faculty of understanding.
It is in the value judgment that understanding culminates. (#1,692)

Everything that makes man feel that mystery envelops him makes him more intelligent.
(#1,004)

An explanation consists in the end in assimilating a strange mystery to a familiar mystery.

(#2,693)

Explanation implies, comprehension unfolds.

Explanation impoverishes, by identifying terms; comprehension enriches, by diversifying
them. (#1,823)

Contemplated in light of our sorrow or our happiness, of our enthusiasm or our disdain, the
world displays a texture so subtle, an essence so fine, that every intellectual vision, compared
to that vision of the sentiments, barely seems like clever vulgarity. (#636)

Authentic intelligence spontaneously sees even the most humble fact of daily life in the light of
the most general idea. (#791)

Our meditation should not consist of a theme proposed to our intelligence, but of an
intellectual murmur accompanying our life. (#2,874)
Neither improvisation by itself, nor meditation by itself, achieves anything important.
In reality, the only thing of value is the spontaneous fruit of forgotten meditations. (#2,880)

The intelligent generalization should bear the decipherable imprint of the particular fact that
gives rise to it. (#2,147)

Whoever does not simultaneously play upon the board of maximum generality and the board
of maximum particularity knows nothing of the game of ideas. (#2,085)

To change thoughts repeatedly is not to evolve. To evolve is to develop the infinitude of the
same thought. (#2,471)

Only he lives his life who observes it, thinks it, and says it; the rest let life live them. (#81)

Life (in emphatic quotation marks) is the consolation of those who do not know how to
think. (#2,204)

Escapism is the imbeciles favorite accusation to make. (#2,890)

A fool is someone who has opinions about the clichs of the day. (#1,381)

The experience of a man who has lived a long life can usually be reduced to a few trivial
anecdotes with which he decorates an incurable stupidity. (#1,052)

Whoever takes pride in having lived through a lot should keep quiet so as not to prove to us
that he has understood nothing. (#2,172)

Human stupidity is so monotonous that not even a long experience adds to our collection of
stupidities. (#2,424)

The only certain patrimony after a few years is the load of stupidities that chance prevented us
from committing. (#2,469)

The years do not deplume us of illusions but of stupidities. (#2,515)

Without economic concerns the fool dies from boredom. (#1,986)

The look of any intelligent man makes any dignitary stumble. (#1,779)

No one is important for a long time without becoming a fool. (#1,783)

Life is an instrument of intelligence. (#339)

It is by means of intelligence that grace saves us from the worst disgraces. (#2,490)

When we understand what those who seemed to understand [really] understood, we are
dumbfounded. (#2,029)

When we sail in oceans of stupidity, intelligence requires the aid of good taste. (#1,099)

Without an alert imagination intelligence runs aground. (#1,639)

Although we may have to yield to the torrent of collective stupidities dragging us along in its
current, let us not allow ourselves to be dissolved in its mud. (#1,528)
A man is wise if he has no ambition for anything but lives as if he had an ambition for
everything. (#635)

When the race of egoists absorbed in perfecting themselves dies out, nobody will be left to
remind us that we have the duty to save our intelligence, even after we have lost all hope of
saving our skin. (#800)

An intelligent man is one who maintains his intelligence at a temperature independent of his
environments temperature. (#326)

To induce us to adopt them, stupid ideas adduce the immense public that shares them.
(#1,880)

The distances between nations, social classes, cultures, and races, are a little thing.
The fault line runs between the plebeian mind and the patrician mind. (#1,766)

The crowd calls no actions intelligent except actions of the intellect in the service of instinct.
(#590)

Man at times despairs with dignity, but it is rare for him to hope with intelligence. (#579)

The fool loses his hopes, never his illusions. (#2,374)

Mans moment of greatest lucidity is when he doubts his doubt. (#2,236)

Our maturity must re-conquer its lucidity daily. (#83)

There is no spiritual victory which need not be won anew each day. (#347)

Layers of imbecility deposit themselves in the soul like sediment over the years. (#313)

The soul grows full of weeds unless the intelligence inspects it daily like a diligent gardener.
(#2,459)

Let us try, as we grow older, to assume attitudes which our adolescence would have approved
and to have ideas which it would not have understood. (#931)

Few ideas do not turn pale before a fixed glare. (#2,661)

Thought tends to be a response to an outrage rather than to a question. (#84)

Fools become indignant only with consequences. (#1,417)

Even the least foolish usually do not know the conditions of what they wish for and the
consequences of what they admit. (#2,361)

To punish an idea, the gods condemn it to inspiring enthusiasm in the fool. (#1,408)

Let us not give stupid opinions the pleasure of scandalizing us. (#2,597)

The ironist mistrusts what he says without believing that the opposite is true. (#85)

A man is wise not so much because he says the truth but because he who knows the exact
scope of what he says.
Because he does not believe he is saying anything more than what he is saying. (#652)
Wisdom consists in resigning oneself to the only thing possible without proclaiming it the
only thing necessary. (#88)

Sometimes only humiliations leave ajar for humanity the gates of wisdom. (#2,535)

Resignation to error is the beginning of wisdom. (#351)

Life is a daily struggle against ones own stupidity. (#2,684)

The first step of wisdom is to admit, with good humor, that our ideas have no reason to
interest anybody. (#427)

When we accept our mediocrity with good humor, the disinterestedness with which we take
joy in anothers intelligence almost makes us intelligent. (#1,355)

The quality of an intelligence depends less on what it understands than on what makes it
smile. (#1,806)

Authentic intellectual seriousness does not frown, but rather smiles. (#1,471)

The serious man is just as idiotic as intelligence that is not serious. (#93)

To think that only important things matter is the menace of barbarism. (#191)

The arguments with which we justify our conduct are often dumber than our actual conduct.
It is more tolerable to watch men live than to hear them spout their opinions. (#96)

Ideologies were invented so that men who do not think can give their opinions. (#1,219)

The majority of men have no right to give their opinion, but only to listen. (#627)

After the intelligent opinions have been excluded from the opinions of an age, what is left over
is public opinion. (#1,495)

To speak of a peoples political maturity is characteristic of immature intelligences. (#2,246)

As long as he is not so imprudent as to write, many a political man passes for intelligent.
(#2,255)

Political activity ceases to tempt the intelligent writer, when he finally understands that there
is no intelligent text that will succeed in ousting even a small-town mayor. (#2,812)

Ideologies are fictitious nautical charts, but on them, in the end, depends against which reefs
one is shipwrecked.
If interests move us, stupidities guide us. (#1,927)

Modern man will never admit that a stupid idea shared by many is not respectable but merely
dreadful. (#1,270)

The public is not convinced except by the conclusions of syllogisms of whose premises they
are ignorant. (#1,786)

Anybody has the right to be stupid, but not to demand that we revere his stupidity. (#820)

There is no fools opinion that is not worth hearing, but also none that is worth respecting.
(#1,200)
In the modern world the number of theories is increasing that are not worth the trouble to
refute except with a shrug of the shoulders. (#2,838)

So that one does not live depressed among so many foolish opinions, it behooves one to
remember at every moment that things obviously are what they are, no matter what the
worlds opinion is. (#2,859)

There are no ideas that expand the intelligence, but there are ideas that shrink it. (#1,862)

The practical man wrinkles a perplexed brow when he hears intelligent ideas, trying to figure
out whether he is hearing nonsense or insolence. (#1,785)

To maintain that all ideas are respectable is nothing but pompous nonsense.
Nevertheless, there is no opinion that the support of a sufficient number of imbeciles does not
oblige one to put up with.
Let us not disguise our impotence as tolerance. (#1,042)

Cynicism is not a measure of astuteness but of impotence. (#1,437)

The great mans errors are so painful for us because they give a fool the chance to correct
them. (#1,558)

Stupidity is the angel that expels man from his momentary paradises. (#99)

An age is civilized if it does not reserve intelligence for professional work. (#1,166)

Modern education delivers intact minds to propaganda. (#538)

Formal instruction does not cure foolishness; it arms it. (#2,020)

Nothing is more superficial than intelligences that comprehend everything. (#1,603)

So long as we do not come across educated fools, education seems important. (#501)

There is an illiteracy of the soul which no diploma cures. (#1,570)

To educate man is to impede the free expression of his personality. (#104)

The idea of the free development of personality seems admirable as long as one does not
meet an individual whose personality has developed freely. (#436)

My truth is the sum of what I am, not a simple summary of what I think. (#565)

From the slums of life one returns not wiser, but dirtier. (#1,937)

To think like our contemporaries is the prescription for prosperity and for stupidity. (#102)

A man is intelligent only if he is not afraid to agree with fools. (#663)

The fool does not concede superiority except to one who exhibits idiotic refinements. (#2,444)

Whoever is curious about how to measure his stupidity should count the number of things
that seem obvious to him. (#562)

What disconcerts us momentarily cures our stupidity. (#2,099)

The fool is disturbed not when they tell him that his ideas are false, but when they suggest that
they have gone out of style. (#274)

The fool does not renounce an error unless it goes out of fashion. (#2,097)

The public does not begin to welcome an idea except when intelligent contemporaries begin to
abandon it.
No light reaches the masses but that of dead stars. (#2,452)

Great stupidities do not come from the people.

First, they have seduced intelligent men. (#2,485)

We need people to contradict us in order to refine our ideas. (#106)

Nobody knows exactly what he wants as long as his adversary does not explain it to him.
(#291)

In order to understand anothers idea it is necessary to think it as ones own. (#522)

Intelligence consists not in handling intelligent ideas, but in handling any idea intelligently.
(#850)

From the sum of all points of view does not emerge the object in relief, but confusion. (#539)

A confused idea attracts a fool like a flame attracts an insect. (#1,596)

Only the imbecile never feels like he is fighting on his enemies side. (#596)

Even the greatest fool experiences nights during which his defenses against the truth waver.
(#2,098)

Making us feel intelligent is how nature notifies us that we are saying something stupid.
(#1,551)

Without a certain religious childishness, a certain intellectual profundity is unattainable.

(#1,414)

Wisdom comes down to not showing God how things should be done. (#108)

Wisdom comes down to never forgetting either the nothingness that man is, or the beauty that
is at times born in his hands. (#1,003)

Prolixity is not an excess of words but a dearth of ideas. (#111)

The prejudices of other ages are incomprehensible to us when our own blind us. (#115)

Understanding tends to consist of falsifying what is apparently understood, by reducing it to

terms that are supposedly intelligible because they agree with our prejudices at the moment.
(#2,093)

The fool calls conclusions he does not understand prejudices. (#1,646)

The only intelligence without prejudices is one that knows which it has. (#683)

A man does not become stultified by his prejudices unless he believes they are conclusions.
(#2,760)

Nothing is more unforgivable than voluntarily imprisoning ourselves in anothers convictions,

when we should be trying to break through even the bars in the dungeon of our own
intelligence. (#1,435)

To be young is to fear being thought stupid; to mature is to fear being stupid. (#116)

Reconciling man to himselfthe most accurate definition of stupidity. (#1,661)

The distance between interlocutors of different generations is proportional to the stupidity of

each interlocutor. (#1,540)

He who understands least is he who he stubbornly insists on understanding more than can be
understood. (#118)

Thinking does not prepare one to live, nor does living prepare one to think. (#120)

Refusing to consider what disgusts us is the most serious limitation threatening us. (#126)

The idea of another only interests the fool when it touches on his own personal tribulations.
(#129)

Great intellectual tasks are not accomplished by one who deliberately undertakes them, but by
one who modestly seeks to resolve personal problems. (#1,287)

We usually share with our predecessors more opinions than ways of reaching them. (#2,561)

It is in the spontaneity of what I feel where I search for the coherence of what I think. (#1,453)

A truthful, upright intellectual life grabs out of our hands arts, letters, sciences, in order to
prepare us to confront fate alone. (#134)

Upon each person depends whether his soul, deprived of its many pretensions by the years, is
revealed as bitter spite or as humble resignation. (#549)

Happiness is the prickly flower of intelligent resignation. (#1,517)

Every intelligence reaches a point where it believes it is walking without advancing a step.
(#2,562)

Nothing is more dangerous than to solve ephemeral problems with permanent solutions.
(#136)

The solutions that puff contemporaries up with pride seem within a few years inconceivably
stupid. (#1,601)

Man unleashes catastrophes when he insists on making coherent the contradictory evidences
among which he lives. (#540)

Solutions are the ideologies of stupidity. (#954)

As a new problem is born out of a problem solved, wisdom consists not in solving problems
but in taming them. (#581)

Intelligence consists not in finding solutions, but in not losing sight of the problems. (#1,043)
Intelligence hastens to solve problems which life has not even raised yet.
Wisdom is the art of stopping it. (#552)

Philosophy is the art of lucidly formulating problems.

Inventing solutions is not an occupation of serious intellects. (#878)

The fool exclaims that we are denying the problem when we show the falsity of his favorite
solution. (#1,809)

In every age a minority lives todays problems and a majority yesterdays. (#537)

What was true yesterday is not always error today, as fools believe.
But what is true today can be error tomorrow, as fools forget. (#1,604)

A certain intellectual courtesy makes us prefer the ambiguous word. The univocal term
subjects the universe to its arbitrary rigidity. (#138)

The authentic problem demands not that we solve it but that we try to live it. (#145)

Catholicism does not solve all problems but it is the only doctrine that raises them all. (#385)

Those who are partially wrong irritate us; those who are totally wrong amuse us. (#151)

Because he does not understand the objection that refutes him, the fool believes he has been
proved right. (#193)

One usually does not reach conclusions except by ignoring objections. (#2,701)

Between intelligent adversaries there exists a secret sympathy, since we all owe our
intelligence and our virtues to the virtues and intelligence of our enemy. (#152)

The most presumptuous wisdom stands ashamed before the soul drunk with love or hatred.
(#172)

Triviality is the price of communication. (#187)

Wisdom, in this century, consists above all in knowing how to put up with vulgarity without
becoming upset. (#332)

Intelligence, in certain ages, must dedicate itself merely to restoring definitions. (#1,676)

Intellectual combat is won not by throwing up barricades, but by courteously leaving the field
open, so that the adversarys stupidities only break each other's noses. (#1,131)

Intellectual boorishness is the defect that we least know how to avoid in this century. (#2,766)

Antipathy and sympathy are the primordial attitudes of intelligence. (#188)

Intelligence is guided not so much by ratiocination as by sympathies and aversions. (#551)

I trust less in the arguments of reason than in the antipathies of intelligence. (#1,597)

Even when it cannot be an act of reason, an option should be an act of the intelligence.
There are no compellingly demonstrable options, but there are stupid options. (#2,656)
What arouses our antipathy is always a lack of something. (#194)

To disagree is to assume a risk no one should assume but the mature and cautious conscience.
Sincerity protects against neither error nor foolishness. (#205)

Sincerity soon becomes an excuse for saying stupid things. (#1,957)

Once I believe I have mastered a truth, the argument which interests me is not the one which
confirms it but the one which refutes it. (#693)

Intelligence should battle without respite against the sclerosis of its findings. (#2,076)

The senile sclerosis of intelligence does not consist in the inability to change ideas, but in the
inability to change the level at which we have them. (#2,349)

Men disagree less because they think differently than because they do not think. (#632)

Nothing obliges the man who only meditates to debate every fool who argues. (#1,629)

Whoever insists on refuting idiotic arguments ends up doing so with stupid reasons. (#2,710)

Intelligent discussion should be limited to clarifying differences. (#490)

The intelligent man tends to fail because he does not dare to believe in the true extent of
human stupidity. (#1,059)

The fool is scandalized and laughs when he notices that philosophers contradict each other.
It is difficult to make the fool understand that philosophy is precisely that: the art of
contradicting each other without canceling each other out. (#588)

Compassion agrees, at times, to solutions which a certain intellectual sense of honor obliges it
to reject. (#209)

There is something unforgivably vile in sacrificing even the most foolish of principles to the
most noble of passions. (#236)

The professorial tone is not characteristic of one who knows, but of one who doubts. (#227)

We do not know anything perfectly except what we do not feel capable of teaching. (#2,930)

In finding out what an intelligent man said, it is customary only to listen to the fool who
mimics him. (#676)

No thesis is expounded with clarity except when it manages to be expounded by an intelligent

man who does not share it. (#2,940)

A valiant and daring thought is one that does not avoid the commonplace. (#2,632)

Tired of sliding down the comfortable slope of daring opinions, intelligence finally settles in
the rocky terrain of commonplaces. (#235)

Nothing happens more frequently than that we feel we possess several ideas, because we only
seize upon inadequate expressions of the same one. (#932)

When a commonplace impresses us, we believe we have an idea of our own. (#690)
Intelligence is strengthened by the eternal commonplaces. And it is weakened by those of its
time and place. (#822)

One must appreciate commonplaces and despise fashionable places. (#2,560)

Once the intoxication of youth is over, only commonplaces appear to us to deserve careful
examination. (#2,819)

Solitude is the laboratory where commonplaces are verified. (#325)

It is in reiterating the old commonplaces that the work of civilization, strictly speaking,
consists. (#2,584)

The commonplaces of the Western tradition are the guidelines that do not deceive in the
social sciences. (#2,715)

The traditional commonplace scandalizes modern man.

The most subversive book in our time would be a compendium of old proverbs. (#404)

I have no pretensions to originality: the commonplace, if it is old, will do for me. (#2,692)

In silent solitude only the soul capable of conquering in the most public disputes bears fruit.
The weakling begs for commotion. (#488)

Intelligence isolates; stupidity brings together. (#2,395)

An outlandish idea becomes ridiculous when several people share it.

Either one walks with everybody, or one walks alone.
One should never walk in a group. (#2,569)

Not intelligence but vanity reproaches intellectual isolation. (#1,511)

Dialogue does not consist of intelligences discussing with each other but of vanities
confronting each other. (#2,057)

Dialogue with the imbecile poses difficulties: we never know where we harm him, when we
scandalize him, [or] how we please him. (#2,407)

With somebody for whom certain terms must be defined one must speak of some other topic.
(#2,393)

Agreement is eventually possible between intelligent men, because intelligence is a conviction

they share. (#2,500)

Prejudices defend against stupid ideas. (#237)

The prejudice of not having prejudices is the most common one of all. (#346)

The modern world obliges us to refute foolish ideas, instead of silencing the fools. (#1,068)

Our denouncing the imbecile does not mean that we wish to get rid of him. We want diversity
at any price.
But the charm of variety should not prevent us from judging correctly. (#2,202)

The silent presence of a fool is the catalyst that precipitates in a conversation all the
stupidities of which the most intelligent speakers are capable. (#238)
The inferior man is always right in an argument, because the superior man has condescended
to argue. (#393)

The calculations of intelligent men tend to fail because they forget the fool, those of fools
because they forget the intelligent man. (#617)

I envy those who do not feel that they own only their stupidities. (#240)

The imbeciles egoism is his neighbors safeguard. (#1,161)

Authentic superiority is intolerable for the fool.

Its simulacra, on the other hand, fascinate him. (#2,007)

The price intelligence charges its chosen ones is resignation to daily banality. (#273)

The ritualism of daily conversations mercifully hides from us just how basic the furnishings of
the minds among which we live are.
To avoid any shocks, let us prevent our interlocutors from elevating the debate. (#1,952)

Truth is what the most intelligent man says.

(But nobody knows who the most intelligent man is.) (#279)

Nobody thinks seriously as long as originality matters to him. (#287)

Whoever believes he is original is just ignorant. (#2,006)

We reactionaries provide idiots the pleasure of feeling like daring avant-garde thinkers.
(#2,598)

The most persuasive reason to renounce daring progressive opinions is the inevitability with
which sooner or later the fool finally adopts them. (#2,798)

For the fool, obsolete opinion and erroneous opinion are synonymous expressions. (#2,847)

Intelligence is enabled to discover new truths by rediscovering old truths. (#1,777)

When respect for tradition dies out, society, in its incessant desire to renew itself, consumes
itself in a frenzy. (#573)

Our spiritual inheritance is so opulent that today an astute fool has only to exploit it in order
to seem more intelligent to a slow-witted fool than an intelligent man from yesterday.
(#2,019)

Castaways more readily forgive the imprudent pilot who sinks the ship than the intelligent
passenger who predicts its drift towards the reef. (#801)

The effectiveness of an intelligent action is so uncertain today that it is not worth the trouble
to discipline our wildest fantasies. (#1,904)

Intelligent optimism is never faith in progress, but hope in a miracle. (#1,041)

In history it is wise to hope for miracles and absurd to trust in plans. (#1,787)

Because his carefully calculated expectations failed, the fool believes that the madness of our
hopes has been mocked. (#1,718)
Reason, Progress, and Justice are the three theological virtues of the fool. (#1,180)

In every historical situation there always arises somebody to defend in the name of liberty,
humanity, or justice, the stupid opinion. (#2,307)

Historical necessity is usually just a name for human stupidity. (#2,773)

To have faith in man does not reach the level of blasphemy; it is just one more bit of
stupidity. (#2,929)

The cost of progress is calculated in fools. (#1,760)

In the end, what does modern man call Progress?

Whatever seems convenient to the fool. (#1,901)

Modern stupidities are more irritating than ancient stupidities because their proselytes seek
to justify them in the name of reason. (#1,226)

Indoctrinating experts is notoriously easy.

The expert, in effect, attributes to every emphatic dictum the same authority as he attributes
to the procedures he follows. (#2,370)

With the categories admitted by the modern mind we do not succeed in understanding
anything but trifles. (#1,903)

Stupidity is the fuel of revolutions. (#1,252)

The future tense is the imbeciles favorite tense. (#638)

Fools believe that humanity only now knows certain important things, when there is nothing
important which humanity has not known since the beginning. (#1,112)

It is easier to make a man accept a new truth than to make him abandon the errors it refutes.
(#1,689)

Knowing which reforms the world needs is the only unequivocal symptom of stupidity. (#909)

The caprices of his passions perhaps save man from the catastrophe toward which he is
launched by the automatisms of his intelligence. (#960)

There is no worse foolishness than the truth in the mouth of a fool. (#312)

The South American intellectual, in order to feed himself, imports junk from the European
market. (#340)

It is possible to inculcate in the contemporary bourgeois any stupid idea in the name of
progress and to sell him any grotesque object in the name of art. (#1,520)

To discover the fool there is no better reagent than the word medieval.
He immediately sees red. (#1,095)

Marxism and psychoanalysis have been the two traps of the modern intelligence. (#2,804)

The subconscious fascinates the modern mentality.

Because there it can establish its favorite stupidities as irrefutable hypotheses. (#626)
For the fool, only those behaviors which conform to the latest fashionable theory in
psychology are authentic.
The fool, upon observing himself, always views himself as corroborating experimentally
whatever stupidity he presumes to be scientific. (#768)

Because he heard it said that religious propositions are metaphors, the fool thinks they are
fictions. (#1,859)

To call himself cultivated, it is not enough for an individual to adorn his specialty with bits
and pieces of other specialties.
Culture is not a group of special objects but a subjects specific attitude. (#484)

It is fine to demand that the imbecile respect arts, letters, philosophy, the sciences, but let him
respect them in silence. (#2,895)

When today we hear someone exclaim: very civilized! very humane!, there can be no
doubt: we are dealing with abject stupidity. (#702)

The cultured man does not turn culture into a profession. (#503)

When a societys intelligence becomes plebeian, literary criticism appears more lucid, albeit
cruder. (#1,961)

Contemporary literature, in any period, is the worst enemy of culture.

The readers limited time is wasted by reading a thousand mediocre books that blunt his
critical sense and impair his literary sensibility. (#512)

There are certain types of ignorance that enrich the mind and certain types of knowledge that
impoverish it. (#2,678)

In a century where the media publish endless stupidities, the cultured man is defined not by
what he knows but what he does not know. (#556)

The newspaper allots the modern citizen his morning stultification, the radio his afternoon
stultification, the television his evening stultification. (#2,261)

The abuse of the printing press is due to the scientific method and the expressionist aesthetic.
To the former because it allows any mediocre person to write a correct and useless
monograph, and to the latter because it legitimizes the effusions of any fool. (#1,586)

An extensive card catalog, an imposing library, a serious university, produce today those
avalanches of books that contain not one error nor one insight. (#2,421)

One could object to science that it easily falls into the hands of imbeciles, if religions case
were not just as serious. (#2,516)

Where he is easy to refute, as in the natural sciences, the imbecile can be useful without being
dangerous.
Where he is difficult to refute, as in the humanities, the imbecile is dangerous without being
useful. (#1,598)

It does not appear that the humanities, in contrast to the natural sciences, reach a state of
maturity where anything idiotic is automatically obvious. (#1,936)

Mechanization is stultifying because it makes man believe that he lives in an intelligible

universe. (#2,700)

Stupidity appropriates what science invents with diabolical facility. (#2,723)

What ceases to be thought qualitatively so as to be thought quantitatively ceases to be thought

significantly. (#2,568)

Whoever appeals to any science in order to justify his basic convictions inspires distrust of his
honesty or his intelligence. (#2,160)

It is from a mistaken accentuation that the majority of the errors in our interpretation of the
world proceed. (#2,825)

Authentic history is the transfiguration of the raw event by intelligence and imagination.
(#1,921)

When the intellectual climate where something occurs is lacking in originality, the occurrence
only has interest for those whom it concerns physically. (#2,593)
Problems & Solutions
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions
problems and solutions.

To philosophize is not to solve problems but to live them at a certain level. (#1,482)

The authentic problem demands not that we solve it but that we try to live it. (#145)

Metaphysical problems do not haunt man so that he will solve them, but so that he will live
them. (#1,757)

A personal group of authentic solutions has the coherence not of a system but of a symphony.
(#1,644)

An irritating man is one who claims that the solution he adopts has been reached in an
impersonal way, the one who does not want to take responsibility for what he adopts.
(#2,087)

Propose solutions?
As if the world were not drowning in solutions! (#1,448)

Modern man comforts himself by thinking that everything has a solution. As if there were
no sinister solutions! (#2,145)

Human problems are neither exactly definable, nor remotely solvable.

He who expects Christianity to solve them has ceased to be a Christian. (#796)

The Christian does not pretend that the problems posed by religion have been solved; instead,
he transcends them. (#2,887)

Christianity does not solve problems; it merely obliges us to live them at a higher level.
Those who claim that it does solve them entangle it in the irony of every solution. (#1,716)

The modern clergy declare that Christianity seeks to solve earthly problemsthereby
confusing it with utopia. (#2,712)

Christianity does not teach that the problem is solved, but that the prayer is answered.
(#1,707)

That Christianity may not solve social problems is no reason to commit apostasy except for
those who forget that it never promised to solve them. (#1,080)

Faith in God does not solve problems, but makes them laughable.
The serenity of the believer is not a presumption of knowledge, but a fullness of confidence.
(#907)

The solutions man finds always end up being less interesting than the problems.
The only interesting solutions are those which God reserves to Himself. (#1,155)

Philosophy is the art of lucidly formulating problems.

Inventing solutions is not an occupation of serious intellects. (#878)

Fashion adopts those philosophies which cautiously avoid problems. (#1,633)

Formulating the problems of today in a traditional vocabulary strips away their false
pretenses. (#2,791)

Solutions in philosophy are the disguise of new problems. (#2,627)

We solve certain problems by proving they do not exist, and others we deny even exist so that
we do not have to solve them. (#1,741)

An educated man is not someone who walks around loaded with answers, but who is capable
of asking questions. (#1,055)

The man who does not claim to have panaceas does not become obliged to answer questions
to which he has no answers. (#2,011)

Intelligence hastens to solve problems which life has not even raised yet.
Wisdom is the art of stopping it. (#552)

As a new problem is born out of a problem solved, wisdom consists not in solving problems
but in taming them. (#581)

Innumerable problems arise from the method by which we seek to solve them. (#1,838)

Intelligence consists not in finding solutions, but in not losing sight of the problems. (#1,043)

Being a reactionary is not about believing in certain solutions, but about having an acute sense
of the complexity of the problems. (#1,102)

The most convinced reactionary is the repentant revolutionary, that is to say: the man who
has known the reality of the problems and has discovered the falseness of the solutions.
(#2,163)

To be a reactionary is to understand that man is a problem without a human solution.

(#2,357)

We frequently discover, after many years, that deliberate solutions end up being more
intolerable than problems. (#815)

The solutions that puff contemporaries up with pride seem within a few years inconceivably
stupid. (#1,601)

The fool exclaims that we are denying the problem when we show the falsity of his favorite
solution. (#1,809)

Man needs less to solve his problems than to believe that they have been solved. (#1,545)

It is never possible to solve a problem well, but it is always possible to solve it worse. (#2,292)

Social problems cannot be solved.

But we can ameliorate them by preventing our determination to alleviate just one from
aggravating them all. (#1,309)

We always prefer relief that exacerbates over a remedy that cures. (#582)

Our misery proceeds less from our problems than from the solutions which are appropriate
for them. (#872)

Politics is not the art of imposing the best solutions, but of blocking the worst. (#725)
Man matures when he stops believing that politics solves his problems. (#1,469)

Every political solution limps, but some limp with grace. (#2,079)

What is difficult about every moral or social problem is based on the fact that its appropriate
solution is not a question of all or nothing, but of more or less. (#2,826)

Even when it is right, a revolution solves nothing. (#1,618)

Revolutions do not solve any problem other than their leaders economic problem. (#1,525)

The problem of increasing inflation could be solved, if the modern mentality did not put up
insurmountable resistance against any attempt to restrain human greed. (#2,948)

A non-economic problem does not appear worthy, in our time, of the attention of a serious
citizen. (#2,557)

When we see that man cannot calculate the consequences of his actions, political problems do
not lose their importance, but the solutions lose their interest. (#557)

A man is intelligent if what seems easy to everybody else seems difficult to him.
The number of audacious solutions a politician proposes increases with the stupidity of the
listeners. (#745)

Social problems are the favorite refuge of those fleeing their own problems. (#1,137)

Solutions are the ideologies of stupidity. (#954)

What is called a solution is temporary insensibility to a problem. (#2,218)

Man closes his eyes before the real problems, just as the commentator does before the real
difficulties of the text. (#992)

The solution which is not ready to laugh at itself stultifies or drives one insane. (#2,262)

Superficiality consists, basically, in hatred of the contradictions of life. (#1,072)

Each day I expect less and less to meet somebody who does not nurse the certainty of knowing
how the worlds ills might be cured. (#775)

Grave problems never frighten the fool.

Those men who are disquieted, for example, by the qualitative deterioration of a society, make
him laugh. (#1,324)

What happens in periods of unbelief is not that religious problems appear absurd, but that
they do not appear to be problems. (#555)

Problems are also distributed along class lines.

There are noble problems, plebeian problems, and innumerable middling problems. (#1,652)

The impossibility of finding solutions teaches us that we should devote ourselves to ennobling
the problems. (#2,072)

What save us from problems that defile us are problems that distress us. (#1,841)
Knowing solves only subordinate problems, but learning protects against tedium. (#2,731)

To be modern is not to have overcome yesterdays problems; it is to believe one has overcome
them. (#1,185)

The modern mind became paralyzed by believing that there are problems that have been
solved. (#1,695)

The belief in the fundamental solubility of problems is a characteristic peculiar to the modern
world.
That all conflict between principles is simply a matter of equivocation, that there will be
aspirin for every headache. (#964)

After solving a problem, humanity imagines that it finds in analogous solutions the key to all
problems.
Every authentic solution brings in its wake a train of grotesque solutions. (#2,669)

The American is not intolerable because he believes he is important individually, but because
he possesses, insofar as he is an American, the solution to every problem. (#2,320)

The social sciences abound in problems that are unintelligible by their very nature to both the
American professor and the Marxist intellectual. (#2,908)

Problems do not get solved; they merely go out of fashion. (#1,565)

True problems do not have a solution but a history. (#807)

No problem exists which can be understood outside its historical context, nor which can be
completely reduced to it. (#2,078)

Determining what is the cause and what is the effect tends to be an insoluble problem in
history. (#2,767)

The historian tends to forget that in every era man has no problems except those he believes
he has. (#1,040)

Negative criticism sometimes achieves those conversions of the soul which significantly
modify the problems.
Constructive criticism only multiplies catastrophes. (#816)

A naked body solves all the universes problems. (#239)

The problem is not sexual repression, nor sexual liberation, but sex. (#1,438)

Despite what is taught today, easy sex does not solve every problem. (#2,533)

Order is a deception.
But disorder is not a solution. (#1,351)
Philosophy
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions
philosophy. Some aphorisms relevant to the topic of philosophy may also be found the entry on intelligence,
wisdom, and stupidity.

What is philosophy for the Catholic but the way intelligence lives its faith? (#471)

A philosophy that avoids the problem of evil is a fairy tale for gullible children. (#747)

It has taken Christian philosophers work to take sin seriously, that is to say: to see that it
transcends ethical phenomena. (#2,033)

The sinister structure of arguments in favor of the radical absurdity of the world wavers in the
presence of the lightest thing that fulfills us. (#2,263)

Men change ideas less than ideas change disguise.

Through the course of the centuries the same voices are in dialogue. (#1)

Since philosophy is a dialogue, there is no reason to suppose that the last one to give his
opinion is the one who is right. (#2,718)

The fool is scandalized and laughs when he notices that philosophers contradict each other.
It is difficult to make the fool understand that philosophy is precisely that: the art of
contradicting each other without canceling each other out. (#588)

To philosophize is to guess, without ever being able to know whether we are right. (#2,803)

It is not to resolve contradictions, but to order them, to which we can aspire. (#1,836)

I distrust the system deliberately constructed by thought; I trust in the one that results from
the pattern of its footprints. (#1,924)

In philosophy a single nave question is sometimes enough to make an entire system come
tumbling down. (#2,872)

A thought should not expand symmetrically like a formula, but disorderly like a shrub.
(#2,124)

The pleasure with which we walk down the trail that a system opens up for us in the woods
makes us forget that on each side the forest remains intact. (#2,095)

The truth resides in the indeterminate area where opposing principles interweave and correct
each other. (#2,416)

The total truth will not be the indigestion of a dialectical process that swallows all the partial
truths, but the limpid structure in which they are ordered. (#1,824)

The world becomes filled with contradictions when we forget that things have ranks. (#2,664)

Truths do not contradict each other except when they fall out of order. (#2,575)

Relativism is the solution of a man who is incapable of putting things in order. (#2,103)

Man speaks of the relativity of truth because he calls his innumerable errors truths. (#2,059)

The lower truths tend to eclipse the highest truths. (#2,785)

Fashion adopts those philosophies which cautiously avoid problems. (#1,633)

Solutions in philosophy are the disguise of new problems. (#2,627)

Philosophy is the art of lucidly formulating problems.

Inventing solutions is not an occupation of serious intellects. (#878)

Precision in philosophy is a false elegance.

On the other hand, literary precision is the foundation of aesthetic achievement. (#1,918)

To philosophize is not to solve problems but to live them at a certain level. (#1,482)

Metaphysical problems do not haunt man so that he will solve them, but so that he will live
them. (#1,757)

Only the contemplation of the immediate saves us from tedium in this incomprehensible
universe. (#2,624)

The fragment is the medium of expression of one who has learned that man lives among
fragments. (#2,289)

When we invent a universal meaning for the world, we deprive of meaning even those
fragments that do have meaning. (#2,295)

It is upon the antinomies of reason, upon the scandals of the spirit, upon the ruptures in the
universe, that I base my hope and my faith. (#2,783)

Meaning, significance, importance, are terms which do not merely designate transitive
relations.
There are things with meaning, significance, importance, in themselves. (#2,841)

Man, until yesterday, did not deserve to be called a rational animal.

The definition was inexact as long as he invented, according to his preference, religious
attitudes and ethical behavior, aesthetic tasks and philosophical meditations.
Today, on the other hand, man limits himself to being a rational animal, that is to say: an
inventor of practical rules at the service of his animality. (#805)

The principle of inertia and the notion of natural selection eliminated the necessity of
attributing meaning to facts, but they did not demonstrate that meaning does not exist.
(#2,892)

That the abandonment of the what for in the sciences has been productive is indisputable,
but it is an admission of defeat. (#2,963)

Systematic reductions to single terms (pleasure and pain, self-interest, economics, sex, etc.)
fabricate likenesses of intelligibility that seduce the ignorant. (#1,592)

Understanding tends to consist of falsifying what is apparently understood, by reducing it to

terms that are supposedly intelligible because they agree with our prejudices at the moment.
(#2,093)

The notion of determinism has exercised a corrupting and terrorizing influence on the task of
philosophy. (#2,770)

If determinism is real, if only that can happen which must happen, error does not exist.
Error supposes that something happened that should not have. (#2,831)

The determinist swears that there was no gunpowder, when the gunpowder does not explode;
he never suspects that somebody put out the fuse. (#1,791)

The permanent possibility of initiating causal series is what we call a person. (#2,644)

Even when it cannot be an act of reason, an option should be an act of the intelligence.
There are no compellingly demonstrable options, but there are stupid options. (#2,656)

The modern tragedy is not the vanquishing of reason, but the triumph of reason. (#603)

What is rational consists in prolonging life, avoiding pain, satisfying the appetite for hunger
and sex.
Only some such definition sheds any light on the discourse of the last centuries. (#2,164)

Thinking is often reduced to inventing reasons to doubt the obvious. (#36)

Man goes out hunting less for truths than for ways of getting out. (#2,010)

We lack more solid reasons to anticipate that there will be a tomorrow than to believe that
there will be another life. (#1,720)

Everything in the world ultimately rests on its own final just because. (#2,939)

I listen to every homily with involuntary irony.

My religion, just like my philosophy, comes down to trusting in God. (#511)

If we could demonstrate the existence of God, everything would eventually be subjected to the
sovereignty of man. (#1,748)

I have seen philosophy gradually fade away between my skepticism and my faith. (#2,891)

Scholasticism sinned by seeking to turn the Christian into a know-it-all.

The Christian is a skeptic who trusts in Christ. (#1,283)

A philosophys atheism consists less in denying God than in not finding a place for Him.
(#1,144)

If one does not believe in God, the only honest alternative is vulgar utilitarianism.
The rest is rhetoric. (#2,965)

Man does not find himself thrown only among objects.

He is also immersed in religious experiences. (#1,405)

The soul surpasses the world, whereas the world encompasses humanity.
The insignificance of humanity renders philosophies of history ridiculous, whereas the
infinite price of each human soul vindicates religion. (#2,279)

The only goals which it has occurred to the philosopher to set for human history are all
tedious or sinister. (#2,651)

To the petulant subjectivism of the man who believes he is the measure [of all things] is
opposed the humble subjectivism of the man who refuses to be an echo. (#2,040)

Subjectivism is the guarantee that man invents for himself when he stops believing in God.
(#2,643)

To understand a philosopher it is not necessary to make an inventory of his ideas, but to

identify the angel against which he fights. (#1,624)

The philosopher is not the spokesman of his age, but an angel imprisoned in time. (#45)

Philosophy does not have the task of transforming a world that is transformed all by itself.
But of judging that transformed world. (#1,357)

When the philosopher renounces leadership, the journalist puts himself in charge. (#1,047)

The philosopher becomes unbalanced easily; only the moralist tends not to lose his reason.
(#2,703)

As long as they do not take him seriously, the man who says the truth can live for a while in a
democracy.
Then, the hemlock. (#2,492)

The practical politician dies from the consequences of the theories he disdains. (#398)

Everything is trivial if the universe is not committed to a metaphysical adventure. (#49)

Thought tends to be a response to an outrage rather than to a question. (#84)

Genuine thought only discovers its principles at the end. (#1,671)

To judge correctly, one must lack principles. (#1,868)

To demand that the intelligence abstain from judging mutilates its faculty of understanding.
It is in the value judgment that understanding culminates. (#1,692)

When we make a value judgment let us never invoke authorities.

The value judgment testifies to itself. Every argument degrades it. (#2,126)

To understand is finally to make fact after fact coincide with our own mystery. (#2,410)

An explanation consists in the end in assimilating a strange mystery to a familiar mystery.

(#2,693)

We more readily abandon a reality than its symbols. (#1,715)

The intelligent generalization should bear the decipherable imprint of the particular fact that
gives rise to it. (#2,147)

Concepts do not seem precise except to a man who has a merely external experience of the
facts. (#2,192)

They have buried metaphysics so many times that it must be considered immortal. (#112)

All metaphysics must work with metaphors, and almost all end up only working on
metaphors. (#2,621)

What is difficult about a difficult philosopher is more often his language than his philosophy.
(#2,881)
Philosophies begin in philosophy and end in rhetoric. (#2,717)

Even in opposition to the intellectual language of a time one cannot help but write in it.
(#2,082)

A certain intellectual courtesy makes us prefer the ambiguous word. The univocal term
subjects the universe to its arbitrary rigidity. (#138)

Replacing the concrete sense perception of the object with its abstract intellectual
construction makes man gain the world and lose his soul. (#2,614)

The definition locates the object, but only the description captures it. (#1,755)

In order to act, an operational notion of the object is required; but a poetic notion is required
in order to understand. (#1,706)

What ceases to be thought qualitatively so as to be thought quantitatively ceases to be thought

significantly. (#2,568)

Whoever has understood a notion from the natural sciences has understood all that can be
understood; whoever has understood a notion from the humanities has understood only what
he can understand. (#2,187)

Explanation implies, comprehension unfolds.

Explanation impoverishes, by identifying terms; comprehension enriches, by diversifying
them. (#1,823)

As long as we do not know how to judge by confronting the object alone, without the
interference of norms, without the consideration of consequences and causes, we have learned
nothing. (#2,230)

Classifying is the first step toward understanding; persisting in classifying is the first step
toward confusion. (#2,223)

Far from establishing God as certain, ethics does not have sufficient autonomy to establish
even itself as certain. (#182)

If the philosophy and the arts and letters of the past century are only the superstructures of its
bourgeois economy, we should defend capitalism to the death.
All stupidity commits suicide. (#222)

Two beings inspire particular pity today: the bourgeois politician whom history patiently
silences, and the Marxist philosopher whom history patiently refutes. (#401)

Revolutionary intellectuals have the historic mission of inventing the vocabulary and the
themes for the next tyranny. (#443)

In the universities, philosophy merely hibernates. (#1,468)

In the humanities the latest fashion is taken for the current state of the discipline. (#1,640)

The professorial tone is not characteristic of one who knows, but of one who doubts. (#227)

There are words for deceiving others, like rational.

And others, like dialectic, for deceiving oneself. (#1,391)
The greater the importance of an intellectual activity, the more ridiculous the pretension in
enhancing the competence of one who carries it out.
A dentistry degree is respectable, but a philosophy degree is grotesque. (#382)

The technical excellence of intellectual work has reached such a point that libraries are
bursting at the seams with books which we cannot disdain, but which are not worth the
trouble to read. (#785)

We believe we confront our theories with the facts, but we can only confront them with
theories of experience. (#231)

To deduce the consequences of a fact is something that is impossible.

We can only deduce the consequences of our opinion of it. (#1,484)

The ancient who denied pain, the modern who denies sinthey entangle themselves in
identical sophisms. (#300)

Resignation should not be an exercise in stoicism but a surrender into divine hands. (#2,169)

Solitude is the laboratory where commonplaces are verified. (#325)

One must appreciate commonplaces and despise fashionable places. (#2,560)

Common sense is the paternal house to which philosophy returns, in cycles, feeble and
emaciated. (#2,628)

Formulating the problems of today in a traditional vocabulary strips away their false
pretenses. (#2,791)

Intuition is the perception of the invisible, just as perception is the intuition of the visible.
(#609)

The philosophers intuitions sometimes dazzle us; his ratiocinations make us bristle with
objections. (#2,722)

Since the 18th century discovered sensibility, the serious philosophical task has consisted in
isolating in it specific capacities for perception which are confused with passive psychological
states.
Ethical consciousness, aesthetic consciousness, religious consciousness. (#2,105)

The philosopher does not demonstrate; he shows.

He says nothing to someone who does not see. (#1,708)

Of anything important there are no proofs, only testimonies. (#1,743)

In important matters, it is not possible to demonstrate, only to show. (#2,579)

Perception of reality, today, dies crushed between modern work and modern entertainment.
(#1,013)

The specialist, when they examine his basic notions, bristles as if before a blasphemy and
trembles as if in an earthquake. (#1,950)

The South American intellectual, in order to feed himself, imports junk from the European
market. (#340)
The virile age of thought is fixed not by experience, nor by years, but by the encounter with
certain philosophies. (#344)

The terms which the philosopher invents to express himself, and which the people eventually
use as worn out metaphors, pass through an intermediate stage when the semi-educated
employ them, with pedantic emphasis, in order to feign thoughts they do not have. (#513)

The philosophies which the public knows and values are strings of vulgarities attributed to
illustrious names. (#687)

Philosophers tend to be more influential because of what they seem to have said rather than
because of what they really said. (#2,626)

It is fine to demand that the imbecile respect arts, letters, philosophy, the sciences, but let him
respect them in silence. (#2,895)

The four or five invulnerable philosophical propositions allow us to pull the rests leg. (#1,941)

Art criticisms worst vice is the metaphorical abuse of philosophical vocabulary. (#516)

Behind every common noun arises the same common noun with a capital letter: behind love is
Love, behind the encounter is the Encounter.
The universe escapes its captivity when in the individual instance we perceive the essence.
(#527)

To mature is to discover that every object desired is only the metaphor for the transcendent
object of our desire. (#2,284)

The common man lives among phantasms; only the recluse moves among realities. (#2,613)

Many doctrines are less valuable for the truths they contain than for the errors they reject.
(#874)

Of the great philosopher, only his good ideas survive; of the inferior philosopher, only his
errors remain afloat. (#2,650)

May God preserve us from purity, in all fields.

From the mother of political terrorism, from religious sectarianism, from ethical severity,
from aesthetic sterility, from philosophical stupidity. (#1,246)

Liberties are social precincts in which the individual can move without any coercion;
Liberty, on the other hand, is a metaphysical principle in whose name a sect seeks to impose
its ideals of conduct on everyone else. (#2,659)
Hierarchical Axiology
Note: This entry is designed to give the reader some idea of Gmez Dvila's "hierarchical axiology," the
intersection of values and hierarchy. This philosophy is what lies behind most of his observations on other
topics, and is essential to his entire work. Indeed, as he said in his essay "The Authentic Reactionary," the
reactionary seeks out values in history; he is a "hunter of sacred shade upon the eternal hills." This entry
focuses on the philosophical aspect of hierarchy; hierarchy as a principle of social order is addressed more
fully in the entry on democracy and equality.

None of us finds it difficult to love the neighbor who seems inferior to us.
But to love someone we know is superior is another thing. (#677)

There is something definitively vile about the man who only admits equals, who does not
tirelessly seek out his betters. (#2,655)

Loyalty to a doctrine ends in adherence to the interpretation we give it.

Only loyalty to a person frees us from all self-complacency. (#2,445)

Authentic superiority is intolerable for the fool.

Its simulacra, on the other hand, fascinate him. (#2,007)

He who accepts the rank which nature assigns him does not turn into the mere absence of
what he is not.
Even the most modest thing has, in its proper place, immeasurable worth. (#324)

Every non-conformist knows, in the depths of his soul, that the place his vanity rejects is the
exact same place his nature has assigned him. (#975)

To be a protagonist in the drama of life, it is enough to be a perfect actor, whatever the role
one plays.
Life has no secondary roles, only secondary actors. (#416)

There is no contemptible occupation, as long as it is not credited with any importance it does
not have. (#1,873)

Society tends to be unjust, but not in the way the conceited imagine.
There are always more masters who do not deserve their position than servants who do not
deserve theirs. (#509)

In aristocratic times what has value is priceless; in democratic times what is priceless has no
value. (#1,679)

If we do not have hierarchies, we are eventually unjust with everything.

Even with what we were, or what we are. (#1,224)

Duties or pleasures, objects or persons: it suffices to move them from the subordinate place
corresponding to each one to turn them into nothing. (#974)

Pleasures abound as long as we do not confuse their ranks. (#2,517)

The reactionary is not upset by certain things, but by anything out of place. (#1,622)

The world becomes filled with contradictions when we forget that things have ranks. (#2,664)

The total truth will not be the indigestion of a dialectical process that swallows all the partial
truths, but the limpid structure in which they are ordered. (#1,824)
The lower truths tend to eclipse the highest truths. (#2,785)

Truths do not contradict each other except when they fall out of order. (#2,575)

Authority is not delegating men, but procuring values. (#570)

Revelation is the value that suddenly supervenes on a psychological event. (#943)

Values, like the soul, are born in time, but do not belong to it. (#1,025)

Values, like souls for the Christian, are born in history but are immortal. (#1,264)

Values are not citizens of this world, but pilgrims from other heavens. (#1,037)

Everything that has value in the world is incongruous to it, and the world does not drag it
along into the sunset.
Our past happinesses await us at the end of the days journey to anoint our injured feet.
(#1,750)

All earthly splendor is the labor of astounded hands, because no splendor depends on the
human will.
Because all splendor refutes the radical assertion of sin. (#1,910)

Meaning, significance, importance, are terms which do not merely designate transitive
relations.
There are things with meaning, significance, importance, in themselves. (#2,841)

Everything rolls toward death, but only what lacks value rolls toward nothingness. (#1,938)

Man rarely understands that nothing is permanent, but that some things are immortal.
(#2,473)

We should not be frightened: what we admire does not die.

Nor be delighted: neither does what we detest. (#2,056)

We who want to admit nothing but what has value, will always seem nave to those who
recognize nothing but what is in force. (#2,830)

History owes its importance to the values that emerge there, not to the masses of men who are
shipwrecked there. (#1,481)

The sensual is the presence of a value in the sensible. (#250)

The history of art is the history of its materials, its techniques, its themes, its social conditions,
its psychological motives, or its set of intellectual problems, but never the history of beauty.
A value has no history. (#606)

The perfection of a work of art depends on the degree of obedience of its diverse elements to
their proper hierarchy. (#1,641)

We should only encourage someone to do something that is worth doing because it is worth it.
Goodness for goodnesss sake, truth for truths sake, art for arts sake. (#2,607)

Nothing endures for certain and only instances count, but the instant reserves its splendor for
someone who imagines it to be eternal.
The only thing that has value is the ephemeral which appears immortal. (#790)
It is not true that things have value because life matters. On the contrary, life matters because
things have value. (#73)

The indemonstrability of values makes obvious opinions seem daring to one who does not see
values. (#2,420)

When we make a value judgment let us never invoke authorities.

The value judgment testifies to itself. Every argument degrades it. (#2,126)

To live is modern mans only value.

Even the modern hero does not die except in the name of life. (#350)

Elegance, dignity, nobility are the only values life does not succeed in disrespecting. (#133)

Discipline, order, hierarchy, are aesthetic values. (#2,483)

Good manners, in the end, are nothing but the way in which respect is expressed.
Since respect, in its turn, is a feeling inspired by the presence of an admitted superior,
wherever hierarchies are absentreal or fictitious, but reveredgood manners die out.
Rudeness is a democratic product. (#644)

Mans different postures place him before different values.

There exists no privileged position from which to observe the conjunction of all values into
one single value. (#1,730)

Not reject, but prefer. (#249)

He who knows how to prefer does not exclude.

He puts in order. (#2,510)

Relativism is the solution of one who is incapable of putting things in order. (#2,103)

When one is confronted by diverse cultures, there are two symmetrically erroneous
attitudes: to admit only one cultural standard, and to grant all standards the same rank.
Neither the overweening imperialism of the European historian of yesterday, nor the
shameful relativism of the European historian of today. (#2,673)

It is not to resolve contradictions, but to order them, to which we can aspire. (#1,836)

Leveling is the barbarians substitute for order. (#215)

Hierarchies are heavenly.

In Hell all are equal. (#1,451)

In society just as in the soul, when hierarchies abdicate the appetites rule. (#1,719)

Man emerges from the beast when he orders his instincts hierarchically. (#1,917)

The authentic individual cannot be added up; he can only be placed in order. (#1,978)

Only by establishing hierarchies can we limit the imperialism of the idea and the absolutism
of power. (#1,490)

Absolutism, whether intellectual or political, is the capital sin against the hierarchical method.
Usurpation, by one of the terms in the system, of the liberties of the others. (#1,701)
The absolutist wishes for a sovereign force that will subdue all others, the liberal a multitude
of weak forces that will neutralize each other.
But the axiological commandment decrees hierarchies of multiple vigorous and active forces.
(#1,925)
History & Historiography
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions history
and problems of historiography.

Truth is in history, but history is not the truth. (#483)

Values, like the soul, are born in time, but do not belong to it. (#1,025)

Values, like souls for the Christian, are born in history but are immortal. (#1,264)

The soul is not in the body, but rather the body is in the soul.
But it is in the body where we feel the soul.
The absolute is not in history, but rather history is in the absolute.
But it is in history where we discover the absolute. (#1,397)

The soul surpasses the world, whereas the world encompasses humanity.
The insignificance of humanity renders philosophies of history ridiculous, whereas the
infinite price of each human soul vindicates religion. (#2,279)

History exhibits too many useless corpses for any finality to be attributed to it. (#2,676)

History owes its importance to the values that emerge there, not to the masses of men who are
shipwrecked there. (#1,481)

Someone who has been defeated should not console himself with the possible retaliations of
history, but with the patent excellence of his cause. (#2,599)

The reactionary does not respect everything history brings, but respects only what it brings.
(#947)

In spiritually arid centuries, the only man to realize that the century is dying from thirst is the
man who still harnesses an underground spring. (#2,792)

No past is ideal.
But only from the past do ideals arise that are not lymphatic, ideals with blood in their veins.
(#2,298)

The reactionary does not aspire to turn back, but rather to change direction.
The past that he admires is not a goal but an exemplification of his dreams. (#2,253)

The reactionary does not yearn for the futile restoration of the past, but for the improbable
rupture of the future with this sordid present. (#1,297)

In history it is wise to hope for miracles and absurd to trust in plans. (#1,787)

Why not imagine the possibility, after several centuries of Soviet hegemony, of the conversion
of a new Constantine? (#2,950)

Modern man calls walking more quickly in the same direction down the same road change.
The world, in the last three hundred years, has not changed except in that sense.
The simple suggestion of a true change scandalizes and terrifies modern man. (#2,954)

To search for the truth outside of time is the way to find the truth of our time.
Whoever searches for the truth of his time finds the clichs of the day. (#1,076)
Either we learn from Greek tragedy how to read human history, or we never learn how to read
it. (#1,192)

The spectacle of humanity does not acquire a certain dignity except thanks to the distortion it
undergoes in history due to time. (#2,774)

The historians didactic function lies in teaching every age that the world did not begin with it.
(#2,186)

History is a series of nights and days.

Of short days and long nights. (#1,569)

The wheel of fortune is a better analogy for history than the evolution of humanity.
(#1,702)

History is less the evolution of humanity than the unfolding of facets of human nature.
(#1,837)

The notion of determinism has exercised a corrupting and terrorizing influence on the task of
philosophy. (#2,770)

If determinism is real, if only that can happen which must happen, error does not exist.
Error supposes that something happened that should not have. (#2,831)

No paradise will arise within the bounds of time.

Because good and evil are not threads braided by history, but fibers of the only thread which
sin spun for us. (#1,193)

The history of art is the history of its materials, its techniques, its themes, its social conditions,
its psychological motives, or its set of intellectual problems, but never the history of beauty.
A value has no history. (#606)

The history of literary genres admits of sociological explanations.

The history of works of literature does not. (#2,601)

If we are ignorant of an epochs art, its history is a colorless narrative. (#2,952)

The aesthetic impossibilities of an age stem not from social factors, but from internal censors.
(#2,576)

Nature just died in this century.

Only in the art of past centuries do we discover, to our astonishment, that nature is not a
simple physics experiment exploited by diligent organisms. (#1,050)

Until the end of the 18th century, what man added to nature increased its beauty.
Since then, what he adds destroys it. (#2,667)

The fragments of the past that survive embarrass the modern landscape in which they stand
out. (#2,915)

The relativity of taste is an excuse adopted by ages that have bad taste. (#2,591)

Men change ideas less than ideas change disguise.

In the discourse of the centuries the same voices are in dialogue. (#1)

Imbecility changes the subject in each age so that it is not recognized. (#1,450)
History inexorably punishes stupidity, but it does not necessarily reward intelligence. (#1,574)

For a cultural continuity to be broken, the destruction of certain institutions is enough, but
when the soul softens, the survival of those very same institutions is not enough to prevent it
from being broken. (#1,869)

The majority of civilizations have not passed on anything more than a stratum of detritus
between two strata of ashes. (#2,647)

It is not because there are ages that have been surpassed that no restoration is possible, but
because everything is mortal.
The son does not succeed a father who has been surpassed, but a father who has died. (#1,915)

The succession of generations is the vehicle, but not the motor of history. (#616)

The essential mechanism of history is the simple replacement of some individualities by

others. (#2,846)

Each new generation criticizes the previous one, only to commit, in analogous circumstances,
the opposite error. (#1,429)

Each new generation, in this century, enters shouting that it has something new to do and
exits saying that it only has something new to lament. (#2,391)

Every age ends in a masquerade. (#1,887)

In every historical situation there always arises somebody to defend in the name of liberty,
humanity, or justice, the stupid opinion. (#2,307)

Justice has been one of the motors of history, because it is the name envy assumes in the
mouth of the son contesting his parents' will. (#1,100)

Revolutions are not the locomotives but the derailments of history. (#1,171)

Between the causes of a revolution and its realization in actions ideologies insert themselves
which end up determining the course and even the nature of events.
Ideas do not cause revolutions, but channel them. (#2,748)

Even though history does not have laws, the course of a revolution is easily foreseen, because
stupidity and madness do have laws. (#2,222)

Revolutions are more a subject for sociology than for history.

Manifestations of those depths of human nature that nothing educates, nothing civilizes,
nothing ennobles, revolutions despoil man of his history and return him to bestial behaviors.
(#2,243)

Revolution is a permanent historical possibility.

Revolution does not have causes, but occasions it takes advantage of. (#2,221)

The war in the Vende is the only political conflict that arouses my complete sympathy
without troubling my reason. (Bastille Day)

Every episode of a revolution needs a partisan to relate it and an adversary to explain it.
(#2,058)
An historical period is the period of time during which a certain definition of the legitimate
prevails.
Revolution is the transition from one definition to another. (#901)

New ideas occasion disturbances in history; new sensibilities change its course. (#1,648)

Man does not have the same density in every age. (#2,729)

Let us try to define the conditions and the causes of the spiritual history of an age, but let us
be careful not to attribute to them the least participation in the truths which that age
discovered. (#2,242)

Only the distortions of a political idea caused by the circumstances in which it acts are
recorded in history. (#2,430)

Let us investigate where and when a new mentality is born, but let us resign ourselves to not
knowing why. (#1,259)

The habitual factors of history are not enough to explain the apparition of new collective
mentalities.
It is advisable to introduce into history the mysterious notion of mutation. (#2,606)

The philosopher is not the spokesman of his age, but an angel imprisoned in time. (#45)

Philosophers tend to be more influential because of what they seem to have said rather than
because of what they really said. (#2,626)

Let us avoid prophecies, if we do not want to have to hold a grudge against history. (#2,322)

The biblical prophet is not an augur of the future, but a witness to the presence of God in
history. (#517)

History would be reduced to an inventory of types if each one of its typical instances did not
inhere in a person. (#886)

The individual is nothing but one of the multiple individualities of history. (#1,178)

The historical importance of a man rarely corresponds to his intimate nature.

History is full of victorious morons. (#56)

All that is most excellent in history is a result of singularly unstable equilibriums.

Nothing endures for sure, but the mediocre lasts longer. (#2,789)

When the dust raised by the great events of modern history settles, the mediocrity of the
protagonists leaves the historian dumbfounded. (#2,299)

To be an historian requires a rare talent.

To make history all that is needed is a little shamelessness. (#1,030)

History buries, without solving, the problems it raises. (#58)

True problems do not have a solution but a history. (#807)

No problem exists which can be understood outside its historical context, nor which can be
completely reduced to it. (#2,078)
The historian tends to forget that in every era man has no problems except those he believes
he has. (#1,040)

In every age a minority lives todays problems and a majority yesterdays. (#537)

The leftist is so worried about the problems of the 19th century that he does not worry about
the problems of the 20th century.
The problems raised by the industrialization of society prevent him from seeing the problems
raised by industrialized society. (#600)

In order to cure the patient it injured in the 19th century, industrial society had to numb his
mind in the 20th century.
Spiritual misery is the price of industrial prosperity. (#1,636)

The increasing disintegration of the person can be measured by comparing the expression
amorous adventure, which was in style in the 18th century, with the expression sexual
experience, which is used in the 20th century. (#840)

Sensuality is a cultural legacy of the ancient world.

Societies where the Greco-Roman legacy is being wiped out, or where it does not exist, only
know sentimentalism and sexuality. (#1,865)

The 19th century did not live with more anguish because of its sexual repression than the 20th
century with its sexual liberation.
Identical obsession, even when the symptoms are the opposite. (#1,101)

From the 18th century 20th-century man seems to have inherited only his dryness of soul,
and from the 19th century only his rhetoric. (#2,104)

The curve of mans knowledge of himself ascends until the 17th century, declines gradually
afterwards, in this century it finally plummets. (#2,468)

Doctrinaire individualism is dangerous not because it produces individuals, but because it

suppresses them.
The product of the doctrinaire individualism of the 19th century is the mass man of the 20th
century. (#705)

The enemies of the modern world, in the 19th century, could trust in the future.
In this century there only remains bare nostalgia for the past. (#614)

In the last century they could fear that modern ideas would be right.
Today we see that they were only going to win. (#1,556)

Humanity fell into modern history like an animal into a trap. (#1,576)

Recent generations move among the ruins of Western culture like a caravan of Japanese
tourists among the ruins of Palmyra. (#1,722)

Hatred of the past is an unequivocal sign that a society is becoming more plebeian. (#1,480)

To call obsolete what merely ceased to be intelligible is a vulgar error. (#1,893)

Posterity is not going to understand what an achievement mere good sense is in this insane
century. (#1,114)

Intelligence is the only art that can survive in any historical climate. (#2,372)
Intelligence, in certain ages, must dedicate itself merely to restoring definitions. (#1,676)

The key event of this century is the demographic explosion of idiotic ideas. (#1,115)

Modern history is the dialogue between two men: one who believes in God, another who
believes he is a god. (#1,386)

To proclaim Christianity the cradle of the modern world is a grave accusation or a grave
calumny. (#1,792)

The modern world resulted from the confluence of three independent causal series: the
demographic expansion, democratic propaganda, the industrial revolution. (#2,960)

Modern history, ultimately, comes down to the defeat of the bourgeoisie and the victory of
bourgeois ideas. (#981)

The bourgeoisie, in the feudal framework, settles in small urban centers where it becomes
structured and civilized.
With the break-up of this framework, the bourgeoisie spreads across all of society, invents the
nationalist state, rationalist technology, anonymous urban agglomerations, industrial society,
the mass man, and finally the process in which society wavers between the despotism of the
mob and the despotism of the expert. (#2,181)

The universalism of the plastic medieval languages took shape as regional variations, whereas
the local varieties of the current cosmopolitan art are mere solecisms of pronunciation.
(#1,579)

Europe, properly speaking, consists of those countries educated by feudalism. (#660)

When he is stripped of the Christian tunic and the classical toga, there is nothing left of the
European but a pale-skinned barbarian. (#2,571)

For more than a millennium, the period of European history lasted during which social
salvation was possible.
And was achieved several times.
But in democratic, or imperial, times we can only save souls.
And not always that. (#857)

History exhibits two types of anarchy: that which emanates from a plurality of forces and that
which derives from a plurality of weaknesses. (#2,477)

Order paralyzes. Disorder convulses.

Inscribing an instituted disorder within an all-inclusive order was the miracle of feudalism.
(#1,591)

In medieval society, society is the state; in the bourgeois society, state and society confront
each other; in the Communist society, the state is society. (#62)

A vocabulary of ten words is enough for a Marxist to explain history. (#374)

Class struggles are episodes.

The fabric of history is the conflict between equals. (#1,518)

The contemporary reader smiles when the medieval chronicler speaks of Roman paladins,
but he remains serious when the Marxist discusses the Greek bourgeoisie or American
feudalism. (#1,056)

The circus factions were not political parties; todays political parties are circus factions.
(#2,043)

What the leftist historian considers central to an age has never been the subject of works that
have been admired by posterity. (#1,848)

The leftist writer never writes a history, but rather illustrates an outline with examples.
(#2,244)

Compared to the sophisticated structure of every historical fact, Marxisms generalizations

possess a touching naivet. (#2,957)

Two beings inspire particular pity today: the bourgeois politician whom history patiently
silences, and the Marxist philosopher whom history patiently refutes. (#401)

Chance will always rule history, because it is not possible to organize the state in such a way
that it does not matter who rules. (#63)

What does it matter that the historian says what men do if he does not know how to relate
what they feel? (#91)

Verisimilitude is the temptation into which the amateur historian most easily falls. (#2,585)

Countries with an impoverished literature have an insipid history. (#2,417)

To reconstruct the genealogy of a system, we must at last learn to quantify necessity and the
anecdote. (#2,210)

Without the influence of what the fool calls rhetoric, history would have been nothing more
than a sordid tumult. (#1,913)

Without literary talent the historian inevitably falsifies history. (#2,677)

The historian deals with history like an artist painting a portrait.

The sociologist like a policeman adding to his file. (#895)

There is no social science so exact that the historian does not need to correct and adapt it to be
able to use it. (#2,764)

Without a previous career as an historian, no one should be allowed to specialize in the social
sciences. (#2,649)

A great historian is not so much one who notices defects in what he admires as one who
acknowledges virtues in what he detests. (#911)

The historians task consists less in explaining what happened than in making understood
how the contemporary understood what happened to him. (#765)

The historian does not establish himself in the past with the intention of better understanding
the present.
What we were is not pertinent to his inquiry into what we are.
What we are is not pertinent to his investigation of what we were.
The past is not the historians apparent goal, but his real goal. (#839)
The historian should show us that the past was, at the same time, trivial like every present,
and fascinating like every past. (#924)

We presume we can explain history, and yet we fail before the mystery of the person we know
best. (#1,197)

An event arouses passion less when its protagonists are interesting than when its observers
are intelligent. (#1,489)

When the intellectual climate where something occurs is lacking in originality, the occurrence
only has interest for those whom it concerns physically. (#2,593)

History is what is reconstructed by an imagination capable of thinking the consciousness of

others.
The rest is politics. (#824)

History relates what happened from above a certain level, but history happens below, in the
common, the mediocre, the idiotic, the demented. (#2,193)

Authentic history is the transfiguration of the raw event by intelligence and imagination.
(#1,921)

What the mob calls history is a florilegium of erroneous interpretations compiled by the
passion of the day. (#1,492)

Such is the complexity of historical events that every theory finds cases to which it can be
applied. (#1,169)

Grand theories of history become useful when they give up trying to explain everything.
(#2,762)

To distinguish is the mandate of history. (#2,196)

History shows not the inefficacy of actions but the futility of intentions. (#94)

History, if we follow it with the eyes of a partisan, rather than observe it with mere curiosity,
makes us swing foolishly back and forth between nostalgia and anger. (#1,015)

Progress is the offspring of knowledge of nature.

Faith in progress is the offspring of ignorance of history. (#1,214)

To criticize a present in the name of a past can be futile, but to have criticized it in the name of
a future can turn out to be risible when that future arrives. (#2,663)

Falsifying the past is how the left has sought to elaborate the future. (#2,750)

Democrats describe a past that never existed and predict a future that is never realized.
(#1,499)

To know an historical episode well consists in not observing it through democratic prejudices.
(#2,727)

Our contemporaries denigrate the past so that they do not commit suicide out of shame and
nostalgia. (#1,305)

Those who live in the twilight of history imagine that the day is being born when night is
approaching. (#1,659)

The future impassions those who believe in the efficacy of the will, whereas the past fascinates
those who recognize the impotence of human endeavors.
What man aims for is always boring, but what he attains sometimes astonishes us. (#624)

Destructions and reconstructions, in history, have known authors.

Constructions are anonymous. (#668)

Let us bow our heads when the historian demonstrates that a certain thing happened, but let
us be content to smile when he asserts that it was bound to happen. (#554)

The true historians greatest delight is the spectacle of a thesis colliding with a fact and
shattering into a thousand pieces. (#1,608)

Political blunders repeat themselves, because they are the expression of human nature.
Successes do not repeat themselves, because they are the gift of history. (#1,323)

History clearly demonstrates that governing is a task that exceeds mans ability. (#2,862)

History charges a high price for the destruction of one if its rare successes. (#2,540)

History shows that mans good ideas are accidental and his mistakes methodical. (#2,437)

None of the high points of history has been planned.

The reformer can only be credited with errors. (#2,897)

History might only come from insignificant actions. (#547)

The prejudices of other ages are incomprehensible to us when our own blind us. (#115)

The more fundamentally he shares the prejudices of his time, the easier it is for the historian
to believe he possesses objective criteria by which to judge history.
Fashion is the only absolute which nobody disputes. (#966)

What is obvious to one age seems like an enigma to another age, and what is an enigma to one
seems obvious to another.
In never-ending cycles. (#1,632)

What an age acclaims tends to be more incomprehensible than what it does not comprehend.
(#1,655)

An epoch is not its ideas, nor its events, but its elusive accent. (#2,106)

The predominance of the social sciences hides more and more from contemporary
historiography the difference between ages. (#2,455)

Everything in history begins before where we think it begins, and ends after where we think it
ends. (#2,757)

There is no coincidence in history that does not submit to the coincidence of the
circumstances. (#2,769)

Determining what is the cause and what is the effect tends to be an insoluble problem in
history. (#2,767)
History is a picture book rather than a repertoire of notions. (#2,177)

The individual believes in the meaning of history when the foreseeable future appears
favorable to his passions. (#542)

Historical necessity is usually just a name for human stupidity. (#2,773)

Denying that a human nature exists is the ideological trick the optimist employs to defend
himself against history. (#1,124)

Mankind believes that it corrects its mistakes by repeating them. (#117)

It is not only between generations where experience is lost, but also between periods of an
individual life. (#386)

The novel adds to history its third dimension. (#147)

An American historian cannot write history without lamenting that providence did not consult
him beforehand. (#159)

Without the spread of oriental cults and without the Germanic invasions, Hellenistic
civilization would have initiated, with Rome as its starting-point, the Americanization of the
world. (#2,321)

It is not rare to find French historians for whom the history of the world is an episode in the
history of France. (#697)

It is not the origin of religions, or their cause, which requires explanation, but rather the cause
and origin of their eclipse and neglect. (#160)

Periods of political stability are periods of religious stability. (#2,565)

Historical events stop being interesting the more accustomed their participants become to
judging everything in purely secular categories.
Without the intervention of gods everything becomes boring. (#2,953)

Other ages may have been as vulgar as ours, but none had the extraordinary sounding board,
the inexorable amplifier, of modern industry. (#170)

History allows for understanding, but it does not require absolution. (#2,503)

The stage of history has become stifling.

From the unlimited prehistoric spaces we have arrived at the possible ubiquity of the most
trivial event. (#1,764)

Fear is the secret engine of this centurys endeavors. (#410)

Modern man destroys more when he constructs than when he destroys. (#493)

This century is turning out to be an interesting spectacle not for what it does, but for what it
undoes. (#798)

The historian of religions should learn that the gods do not resemble the forces of nature, but
rather the forces of nature resemble the gods. (#243)

History seems to come down to two alternating periods: a sudden religious experience that
propagates a new human type, [and] the slow process of dismantling that type. (#2,594)

The history of Christianity reveals to the Christian what kind of presence Christ wanted to
have in history.
To seek to erase that history, to return to the lone Christ of the gospels, is not a gesture of
devotion but of pride. (#936)

The history of Christianity would be suspiciously human, if it were not the adventure of an
incarnate god.
Christianity assumes the misery of history, as Christ assumes the misery of man. (#1,840)

The evolution of Christian dogma is less evident than the evolution of Christian theology.
We Catholics with little theology believe, in the end, the same thing as the first slave who
converted in Ephesus or Corinth. (#2,446)

The Christian knows that Christianity will limp until the end of the world. (#2,203)

That the history of the Church contains sinister chapters and idiotic chapters is obvious, but a
manly Catholicism should not make its contrite confession by exalting the modern world.
(#2,442)

For the man who believes in Providence the notion of providence explains nothing, since he
believes that everything depends on it. (#2,281)

When reason takes flight to escape history, it is not in the absolute where it alights, but in the
fashion of the day. (#938)

History erects and topples, incessantly, the statues of different virtues on top of the unmoving
pedestal of the same vices. (#276)

The economic interpretation of history is the beginning of wisdom.

But only its beginning. (#284)

The economic cause produces something, but only the historical juncture decides what.
(#2,845)

Literary genres are born and decline as mysteriously as empires. (#2,165)

A nations soul is born from an historical event, matures by accepting its destiny, and dies
when it admires itself and imitates itself. (#309)

The people that awakes, first shouts, then gets drunk, pillages, [and] murders, and later goes
back to sleep. (#2,951)

Certain traumas to a peoples soul appear to be the only acquired trait that is inherited.
(#2,508)

To die and to disappear are not synonyms when speaking of a nation. (#1,215)

Nations have two noble modes of existenceascent or decadenceand one vulgar mode
prosperity. (#1,170)

Let us not speak badly of nationalism.

Without the virulence of nationalism, Europe and the world would already be ruled by a
technical, rational, uniform empire.
Let us give credit to nationalism for two centuries, at least, of spiritual spontaneity, of free
expression of the national soul, of rich historical diversity.
Nationalism was the last spasm of the individual before the gray death awaiting it. (#482)

National histories have all finally flowed into a degenerate occidentalism. (#2,024)

Even when patriotic historians become angry, the history of many countries is completely
lacking in interest. (#2,864)

National histories are interesting until the country modernizes.

After that statistics are enough. (#1,987)

A nation does not demystify its past without impoverishing its present substance. (#2,301)

Universal history is the story of lost opportunities. (#1,210)

The authentic aristocracy is a popular dream betrayed by historical aristocracies. (#1,674)

The irruption of non-European history into the Western tradition is an episode in the
intellectual life of the 19th century.
The participants in the Western tradition are not necessary heirs of non-Western history and
can only inherit it by respecting the intellectual conditions of its entry into the patrimony of
the West.
In other words, there can be Sinologists in the West, for instance, but no Taoists. (#1,143)

To attribute an axial position in history to the West would be extravagant, if the rest of the
world copied only its technology, if any form which is invented today, in whatever area, did
not always appear to be invented by a Westerner without talent. (#1,874)

When one is confronted by diverse cultures, there are two symmetrically erroneous
attitudes: to admit only one cultural standard, and to grant all standards the same rank.
Neither the overweening imperialism of the European historian of yesterday, nor the
shameful relativism of the European historian of today. (#2,673)

Modern man no longer dares to preach that the individual is born as a blank slate.
Too many mishaps have taught him that we are the oppressed heirs of our family, our race,
our blood.
Blood is not an innocent liquid, but the viscous paste of history. (#997)

The history of these Latin American republics should be written without disdain but with
irony. (#620)

The history of neither a people nor an individual is intelligible to us if we do not acknowledge

that the individuals or the peoples soul can die without the people or the individual dying.
(#434)

Societies in agony struggle against history with the power of their laws, like the shipwrecked
struggle against the waters with the power of their screams. Brief whirlpools. (#331)

The history of man is not the catalog of his situations, but the account of his unpredictable
ways of using them. (#397)

So unforeseeable are the consequences of his actions that man finally ends up being a mere
spectator of the history he makes. (#2,182)

Every event assumes its form as the result of all the forces acting where the event takes place.
Everything descends indirectly from everything. (#2,198)
Such is the complexity of every historical event that we can always fear that from a good an
evil might be born and always hope that from an evil a good might be born. (#2,188)

Even when it is unforeseeable an event is explicable, but even when it is explicable it is

unforeseeable. (#2,248)

Nobody is ignorant of the fact that historical events are made up of four factors: necessity,
coincidence, spontaneity, freedom.
Nevertheless, it is rare to find a historiographical school that does not seek to reduce them to
a single factor. (#2,772)

The historian who speaks of cause, and not of causes, should be fired immediately. (#2,844)

History is indeed the history of freedomnot of an essence Freedom, but of free human acts
and their unforeseeable consequences. (#2,970)

Mans freedom does not free him from necessity.

But twists it into unforeseeable consequences. (#2,781)

The diversity of history is the effect of always equal causes acting on always diverse
individualities. (#2,816)

The nature of the effect, in history, depends on the nature of the individual on which the cause
acts. (#2,817)

In history, understanding the individual and understanding the general condition each other
reciprocally. (#2,763)

The historian has three themes: the individuality of persons, the individuality of concrete
totalities, the individuality of the instant. (#1,183)

The irreplaceability of the individual is the teaching of Christianity and the postulate of
historiography. (#1,206)

By overcoming the notion of cyclical history, Christianity did not discover the meaning of
history; it merely emphasized the irreplaceable importance of the irreplaceable individual.
(#2,075)

Individuals interest the modern historian less than their circumstances.

A reflection of the current confusion: the way of life matters more than the quality of the one
who lives. (#593)

A just society would be lacking in interest.

The discrepancy between the individual and the position he occupies is what makes history
interesting. (#598)

No period is a transition period.

Every age is an absolute that devours itself. (#602)

The historians greatest sin lies in viewing any age whatsoever as only an anticipation,
preparation, or cause of another. (#809)

Each moment has its own law, and not just the law which binds it to all other moments.
(#523)
Every strict classification of an historical event distorts it. (#2,638)

History is irreversible.
But it is not unrepeatable. (#1,546)

History does not have laws that allow for predictions; but it does have contexts that allow for
explanations, and tendencies that allow for presentiments. (#1,682)

The most ironic thing about history is that foreseeing is so difficult and having foreseen so
obvious. (#2,721)

The alleged laws of sociology are more or less extensively documented historical facts.
(#2,018)
Arts & Letters
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions art and
literature, as well as aesthetics and architecture.

Time distills the truth in the still of art. (#1,863)

Reading is an unsurpassable drug, because more than just the mediocrity of our lives, it allows
us to escape the mediocrity of our souls. (#1,667)

The collision with an intelligent book makes us see a thousand stars. (#2,300)

A book does not educate someone who reads it to become educated. (#69)

True reading is an escape.

The other type is an occupation. (#2,506)

The books from which we would not like to part tend to be those which we refused to
approach. (#1,958)

To teach literature is to teach the pupil to believe that he admires what he does not admire.
(#2,047)

The true reader clings to the text he reads like a shipwrecked man to a floating plank.
(#2,073)

The pleasant book does not attract the fool unless a pedantic interpretation vouches for it.
(#1,820)

The palate is the only suitable laboratory for the analysis of texts. (#1,955)

The perfect transparency of a text is, with nothing more, a sufficient delight. (#2,736)

Contemporary man admires only hysterical texts. (#2,630)

Literature is not a psychological drug, but a complex means of communication for saying
complex things.
A melodramatic or cacophonous text, besides being ugly, is false. (#1,959)

Admiring only mediocre works, or reading only masterpieces, characterize the uncultivated
reader. (#1,909)

The most dangerous illiteracy is not that of a man who disrespects all books, but that of a man
who respects them all. (#2,245)

A good book from yesterday does not seem bad except to the ignoramus; on the other hand, a
mediocre book from today can seem good even to a cultivated man. (#2,620)

The common reader is as rare as common sense. (#2,524)

An extensive card catalog, an imposing library, a serious university, produce today those
avalanches of books that contain not one error nor one insight. (#2,421)

The book that does not scandalize the expert a little has no reason to exist. (#2,645)

Serious books do not instruct, but rather demand explanations. (#506)

The impact of a text is proportional to the cunning of its insinuations. (#1,165)

Only he who suggests more than what he expresses can be reread. (#2,771)

Each new truth we learn teaches us to read a different way. (#514)

How to read is the last thing one learns. (#1,770)

A single paragraph of sense is enough for us to have to attribute the texts incoherence to our
ineptness. (#2,296)

In unremarkable texts we soon trip on phrases that penetrate into us, as if a sword has been
thrust into us up to the hilt. (#2,834)

To understand a text, one must walk around it slowly, since no one gets in except through
invisible posterns. (#2,096)

In authentic humanism there breathes the presence of a discreet and comfortable sensuality.
(#75)

Art is the supreme sensual pleasure. (#1,321)

The spirit searches in a painting for a sensual enrichment. (#87)

We should politely welcome into our souls all of the worlds beauty.
Without delivering our eternal heart up to that transient guest. (#958)

Only goodness and beauty do not require limits.

Nothing is too beautiful or too good. (#2,544)

Goodness and beauty are not mutually exclusive except where goodness serves as a pretext for
envy and beauty for luxury. (#2,450)

Every work of art speaks to us of God.

No matter what it says. (#1,089)

Goya is the seer of demons, Picasso their accomplice. (#1,580)

The titanism of modern art begins with the heroic titanism of Michelangelo and concludes
with the cartoonish titanism of Picasso. (#2,028)

Art educates no one but the artist. (#651)

The civilizing effect of works of art is due less to the aesthetic value than to the ethic of
aesthetic work. (#2,542)

The artist does not compete with his fellow artists; he does battle with his angel. (#1,819)

Civilizations enter into agony when they forget that there exists not merely an aesthetic
activity, but also an aesthetic of activity. (#2,449)

The prestige of culture makes the fool eat though he is not hungry. (#92)

Arts and letters soon become sterile where the practice of them gives one wealth and the
admiration of them prestige. (#2,541)
We should only encourage someone to do something that is worth doing because it is worth it.
Goodness for goodnesss sake, truth for truths sake, art for arts sake. (#2,607)

Whoever does not move among works of art as if among dangerous animals does not know
among what he moves. (#2,032)

Indifference to art is betrayed by the pompous solemnity of the homage often rendered it.
True love remains silent or mocks. (#592)

The two most insufferable types of rhetoric are religious rhetoric and the rhetoric of art
criticism. (#2,572)

A good painting cuts short the art critics lyricism. (#2,109)

The greatest disrespect that can be paid to a work of art is to treat it as an expensive object.
No nouveau riche, fortunately, can hang a poem on the walls of his home. (#2,113)

In literature laughter dies quickly, but the smile is immortal. (#1,267)

In order to be able to speak disdainfully of the great writer who has passed out of fashion, the
intellectual refrains from reading him. (#2,240)

How rare are those who do not admire books they have not read! (#553)

An illustrious author is not someone whom many people read, but someone whom many
people believe they have read. (#1,205)

The readers of an illustrious author can be divided into two groups: those who admire him
without reading him and those who disdain him without having read him. (#1,242)

All literature is contemporary for the reader who knows how to read. (#110)

When one centurys writers can write nothing but boring things, we readers change century.
(#1,389)

The only 18th-century writer to be revived by the admiration of our contemporaries is de

Sade.
Visitors to a palace who admire nothing but the latrines. (#812)

The sciences, particularly the social sciences, are depositing successive strata of barbarisms on
top of literature. (#2,101)

Contemporary literature, in any period, is the worst enemy of culture.

The readers limited time is wasted by reading a thousand mediocre books that blunt his
critical sense and impair his literary sensibility. (#512)

Prolixity is not an excess of words but a dearth of ideas. (#111)

Literature does not die because nobody writes, but when everybody writes. (#1,256)

Sub-literature is the group of worthy books that each new generation reads with pleasure, but
which nobody can re-read. (#1,145)

Whereas contemporaries read only the optimist with enthusiasm, posterity rereads the
pessimist with admiration. (#2,894)
The abundance of translations has taken away from translation its function as a selective
gesture.
Translation used to be posteritys advance; today it is the publishers business. (#2,185)

A truthful, upright intellectual life grabs out of our hands arts, letters, sciences, in order to
prepare us to confront fate alone. (#134)

Art never grows tiresome because each work is an adventure which no previous success
guarantees. (#141)

The perfection of a work of art depends on the degree of obedience of its diverse elements to
their proper hierarchy. (#1,641)

Discipline, order, hierarchy, are aesthetic values. (#2,483)

The object is not constituted by the sum of its possible representations, but by the sum of its
aesthetically satisfactory representations. (#1,849)

The definition locates the object, but only the description captures it. (#1,755)

Aesthetics indicates to the artist in which region of the universe the beauty for which he is
searching can be found, but it does not guarantee him that he will succeed in capturing it.
(#469)

The grandiloquence of theories of aesthetics increases with the mediocrity of the works, like
that of orators with the decadence of their country. (#752)

The most disastrous folly in letters is observance of the aesthetic rule of the day. (#1,947)

The aesthetic impossibilities of an age stem not from social factors, but from internal censors.
(#2,576)

Discipline is not so much a social necessity as an aesthetic obligation. (#477)

Aesthetic pleasure is the supreme criterion for well-born souls. (#1,853)

In aesthetics as well, one only reaches heaven by the uneven road and through the narrow
gate. (#2,537)

Ethics should be the aesthetics of conduct. (#986)

Ethical conduct is the aesthetically satisfactory conduct. (#2,406)

Ethics and aesthetics, when divorced, each submit more readily to mans whims. (#2,526)

Sin ceases to seem like a fiction when we have been slapped in the face by its aesthetic
vulgarity. (#1,772)

The ugliness of the modern face is an ethical phenomenon. (#1,877)

If we are ignorant of an epochs art, its history is a colorless narrative. (#2,952)

The novel adds to history its third dimension. (#147)

The passage from one book to another book is made through life. (#179)
Words do not communicate, they remind. (#180)

Books are not tools of perfection but barricades against boredom. (#190)

Many a modern poem is obscure, not like a subtle text, but like a personal letter. (#195)

What is personal in the artist is not the person, but his vision of the world. (#834)

A writers biographers tend to eliminate the person in order to occupy themselves with his
insignificant life. (#968)

The biographer should not confuse his obligation to tell us the how of his subject with the
ridiculous pretension of explaining to us the why. (#1,765)

Interesting autobiographies would be plentiful if writing the truth were not an aesthetic
problem. (#2,683)

We call the beauty of a language the skill with which some write it. (#1,395)

Classical Castilian means, with a few exceptions, an unreadable book. (#2,640)

Literary skill consists in keeping a phrase at the right temperature. (#1,885)

Precision in philosophy is a false elegance.

On the other hand, literary precision is the foundation of aesthetic achievement. (#1,918)

Poetry which disdains poetic musicality becomes petrified in a graveyard of images. (#336)

The pleasure of guessing the ingenious meaning of a metaphor tries to replace, in modern
poetry, the mysterious joy of song. (#2,814)

In order to act, an operational notion of the object is required; but a poetic notion is required
in order to understand. (#1,706)

To be stupid is to believe that it is possible to take a photograph of the place about which a
poet sang. (#1,926)

The past is the source of poetry; the future is the arsenal of rhetoric. (#1,487)

Poetry must slip into this gloomy dusk like a partridge into the brush. (#1,675)

Oneiric poetry does not prophesy; it snores. (#1,476)

I appreciate the pedestrian gait of certain poetry, but I prefer the hard rhythm of where song
is raised. (#2,543)

Lyric poetry alone survives, because the human heart is the only corner of the world which
reason dares not invade. (#563)

What the beauty of a poem signifies has no connection at all with what the poem signifies.
(#1,634)

Poetry is Gods fingerprint in human clay. (#870)

Poetry rescues things by reconciling matter and spirit in the metaphor. (#2,337)
Love uses the vocabulary of sex to write a text unintelligible to sex alone. (#2,686)

Man does not admire anything sincerely except what is undeserved.

Talent, lineage, beauty. (#1,552)

The laws of biology alone do not have fingers delicate enough to fashion the beauty of a face.
(#1,317)

There are people who admit, without shame, that they study literature. (#630)

An authentic reader is someone who reads for pleasure the books which everyone else only
studies. (#1,600)

In every age there are two types of readers: the curious reader in search of novelties and the
aficionado of literature. (#1,847)

To feel capable of reading literary texts with the impartiality of a professor is to confess that
literature has ceased to be pleasurable for us. (#965)

The mortal sin of the critic lies in secretly dreaming that he could perfect the author. (#1,726)

Cowed by the vehemence with which the artist reminds him of his famous follies, the critic
walks with cautious steps, fearing that patent ugliness might end up being unusual beauty.
It is not in order to admire that one requires courage today; it is in order to censure. (#1,999)

A contemporary literary review never allows one to figure out whether the critic believes he
lives among geniuses or whether he prefers not to have enemies. (#2,332)

The critical analysis practiced by contemporary criticism is unreadable and makes the work it
analyzes unreadable. (#2,045)

Criticism loses interest the more rigidly its tasks are defined. The obligation to concentrate
only on literature, only on art, sterilizes it.
A great critic is a moralist who strolls among books. (#201)

Journalism was the cradle of literary criticism.

The university is its tomb. (#1,619)

When a societys intelligence becomes plebeian, literary criticism appears more lucid, albeit
cruder. (#1,961)

Modern criticism usually credits the authors modest lineage to him as a literary merit.
(#2,347)

It is not only to the native reader to whom the foreign critics vision seems out of focus; it is
also to the foreign reader.
To appreciate pantomime or criticism, then, one need not be a critic or a mime. (#1,890)

Countries with an impoverished literature have an insipid history. (#2,417)

Literary nationalism selects its themes with the eyes of a tourist.

It sees nothing of its land but the exotic. (#1,911)

Whoever stuffs his text full of idiomatic expressions creates linguistic folklore for literary
tourists. (#2,392)
Authentic French art and authentic French literature have always existed on the fringe of
those latest Parisian intellectual fashions which the foreigner so admires. (#2,325)

Cervantes is guilty of the insipidity of Spanish Cervantes criticism because he bequeathed an

ironic book to a people without irony. (#662)

The interjection is the supreme tribunal of art. (#792)

Art criticisms worst vice is the metaphorical abuse of philosophical vocabulary. (#516)

If the philosophy and the arts and letters of the past century are only the superstructures of its
bourgeois economy, we should defend capitalism to the death.
All stupidity commits suicide. (#222)

The book that today's youth adopts needs to do decades of penance to atone for the silly
ideas it inspires. (#1,793)

The controversy surrounding a work of art today is not a measure of aesthetic importance but
of political exploitation. (#1,149)

Contemporary painting has more enthusiasts than contemporary literature, because a picture
can be seen in two seconds of boredom, whereas a book cannot be read in less than two hours
of tedium. (#751)

One soon turns ones back on the art of the end of this century not because it shocks one with
the scandal of what is unusual, but because it overwhelms one with the tediousness of what
has already been seen. (#2,462)

Art is the most dangerous reactionary ferment in a democratic, industrial, and progressive
society. (#1,138)

The basic problems of an age have never been the theme of its great literary works.
Only ephemeral literature is an expression of society. (#2,690)

Progress, Democracy, the classless Society, excite the crowd, but leave the Muses cold
and disagreeable. (#637)

Those who proclaim themselves avant-garde artists usually belong to yesterdays vanguard.
(#262)

The modern poet is a peasant who despondently sows a plot of eroded soil. (#2,397)

The extravagance of modern art is teaching us to appreciate properly the blandness of classic
art. (#970)

In modern art there were numerous trends that exhausted the aesthetic consciousnesss
capacity for indignation. (#2,849)

Modern art still seems alive because it has not been replaced, not because it has not died.
(#2,665)

I am not so dumb as to deny the indisputable successes of modern art; but when I look at
modern art in itself, just as when I look at Egyptian or Chinese art, I feel like I am looking at
exotic art. (#2,800)
Baroque, preciosity, modernism, are noble failings, but failings in the end. (#2,938)

Mere talent is in literature what good intentions are in conduct. (L'enfer en est pav.)
(#1,466)

The contemporary artists ambition is for society to repudiate him and the press to praise him.
(#647)

A ridiculous sense of shame will not allow the intelligent writer today to deal with anything
but obscene topics.
But since he learned not to be ashamed of anything, he should not be ashamed of decent
sentiments. (#1,664)

Glory, for the authentic artist, is not the sound of praise, but the terrible silence of the instant
when he believed he hit his mark. (#1,353)

The glory of the truly great writers is a glory artificially imposed on the public, an academic
and subsidized glory.
Authentic, popular, spontaneous glory crowns none but mediocre men. (#2,868)

In the arts what goes by the name of authenticity is the convention of the day. (#360)

The only thing that makes modern man ashamed is to confess admiration for an author who is
out of style. (#1,615)

The Muse does not visit the man who works more, or the man who works less, but whomever
she feels like. (#880)

Modern artists are so ambitious to differ from one another that that very same ambition
groups them together into a single species. (#639)

Compared to so many dull intellectuals, to so many artists without talent, to so many

stereotyped revolutionaries, a bourgeois without pretensions looks like a Greek statue. (#871)

Those who insist on being up to date with todays fashion are less irritating than those who try
too hard when they do not feel that they are up to date with tomorrows fashion.
The bourgeoisie is aesthetically more tolerable than the avant-garde. (#2,955)

It is possible to inculcate in the contemporary bourgeois any stupid idea in the name of
progress and to sell him any grotesque object in the name of art. (#1,520)

Revolutions bequeath to literature only the laments of their victims and the invectives of their
enemies. (#1,658)

Only the political failure of the right balances, in our time, the literary failure of the left.
(#1,705)

I do not know whether, in another world, the devil punishes an irreligious society.
But I see that it is soon punished here by aesthetics. (#1,106)

When religion and aesthetics are divorced from each other, it is not known which is corrupted
sooner. (#2,382)

The current liturgy makes official the secular divorce between the clergy and the arts. (#1,536)

Approaching religion through art is not the caprice of an aesthete: aesthetic experience
spontaneously tends to expand into a presentiment of religious experience.
From an aesthetic experience one returns as from a sighting of numinous footprints. (#2,487)

At the end of the last century there was only an art without style; in the second half of this
century there is only a style without art. (#969)

If yesterdays bourgeois bought pictures because their subject was sentimental or picturesque,
todays bourgeois does not buy them when they have a picturesque or sentimental subject.
The subject continues to sell the picture. (#985)

The arts flourish in societies that view them with indifference, and perish when the devout
reverence of fools encourages them. (#264)

A work of art, today, is anything that sells for a high price. (#1,385)

Modern Eastern spirituality, like the Eastern art of the last centuries, is merchandise from a
bazaar. (#1,449)

The object of bad taste is manufactured where social prestige makes people acquire objects
which give no pleasure to those who buy them. (#667)

Cultural activities is an expression we hear not in the mouth of someone who spontaneously
engages in them, but in the mouth of someone who performs them for profit or for prestige.
(#787)

Culture is not so much the religion of atheists as of the uncultured. (#435)

May God preserve us from purity, in all fields.

From the mother of political terrorism, from religious sectarianism, from ethical severity,
from aesthetic sterility, from philosophical stupidity. (#1,246)

The internationalization of the arts does not multiply their sources, but rather the causes of
their corruption. (#1,589)

In no previous age did the arts and letters enjoy greater popularity than in ours. Arts and
letters have invaded the school, the press, and the almanacs.
No other age, however, has produced such ugly objects, nor dreamed such coarse dreams, nor
adopted such sordid ideas.
It is said that the public is better educated. But one does not notice. (#650)

The now secular task of democratizing culture has achieved the result not that more people
admire, for example, Shakespeare or Racine, but that more people believe they admire them.
(#789)

It is fine to demand that the imbecile respect arts, letters, philosophy, the sciences, but let him
respect them in silence. (#2,895)

The cultural propaganda of the last decades (scholarly, journalistic, etc.) has not educated the
public; it has merely obtained the result, like so many a missionary, that the natives celebrate
their ceremonies in secret. (#788)

Popular art is the art of the people which does not appear to the people to be art.
That which does appear to be art to the people is vulgar art. (#295)

Words are born among the people, flourish among writers, and die in the mouth of the middle
class. (#2,898)
Just as in our society the dregs of society triumph, so too in our literature the dregs of the soul
triumph. (#766)

Since the authentic work of art is obviously original, the cultural illiterate imagines that the
original work is necessarily a work of art. (#619)

The modern desire to be original makes the mediocre artist believe that simply being different
is the secret to being original. (#2,754)

The conventional is not necessarily an aesthetic defect, since it is merely a sociological trait.
(#2,039)

A great artist is obviously one who is disconcerting.

But a great artist is not one who plans on being disconcerting, but one who begins by
disconcerting himself. (#2,100)

For arts current anemia let us blame the doctrine which advises each artist to prefer the
invention of his own aesthetic idiom to the unmistakable use of a common aesthetic idiom.
(#1,637)

Abstract art is not illegitimate but limited. (#357)

The devil is the patron of abstract art, because to represent is to submit. (#2,022)

A work of art has, properly speaking, not meaning but power.

Its presumed meaning is the historical form of its power on the transitory spectator. (#307)

The existence of a work of art demonstrates that the world has meaning.
Even when it does not say what that meaning is. (#2,623)

Unless it runs up against successive barriers of incomprehension, a work of art does not
impress its meaning [on anyone]. (#1,845)

A work of politics is unrepeatable, like a work of art, and equally capable of the same eternity.
(#1,241)

Rather than from the disturbing spectacle of injustice triumphing, it is from the contrast
between the earthly fragility of the beautiful and its immortal essence that the hope of another
life is born. (#2,776)

The history of art is the history of its materials, its techniques, its themes, its social conditions,
its psychological motives, or its set of intellectual problems, but never the history of beauty.
A value has no history. (#606)

The nature of the work of art can depend on social conditions, but its aesthetic quality
depends on nothing. (#2,850)

The history of literary genres admits of sociological explanations.

The history of works of literature does not. (#2,601)

Literary genres are born and decline as mysteriously as empires. (#2,165)

What is great, for the sensibility, is not the sum of the parts, but the quality of certain wholes.
Greatness of sizeevery modern building shows thisis not related to monumental greatness.
(#354)
Everything is voluminous in this century.
Nothing is monumental. (#1,613)

It has required a titanic effort to make the modern world so ugly. (#2,373)

Words are not enough for a civilization to be transmitted.

When its architectural landscape crumbles, a civilizations soul deserts. (#1,800)

The most serious charge against the modern world is its architecture. (#1,780)

More so than the immorality of the contemporary world, it is its growing ugliness that moves
one to dream of a cloister. (#2,832)

Modern architecture knows how to erect industrial shacks, but it does not succeed in building
either a palace or a temple.
This century will leave behind only the tire-tracks of the transports it employed in the service
of our most sordid greed. (#388)

Nature just died in this century.

Only in the art of past centuries do we discover, to our astonishment, that nature is not a
simple physics experiment exploited by diligent organisms. (#1,050)

Until the end of the 18th century, what man added to nature increased its beauty.
Since then, what he adds destroys it. (#2,667)

Museums are the invention of a mankind that has no place for works of art, either in its home,
or in its life. (#1,306)

The possibility of selling to the public any man-made object in the name of art is a democratic
phenomenon.
Democratic ages, in effect, foment the uncertainty of taste by abolishing every model.
If the most excellent work of art is still possible there, lesser art dies and extravagance
abounds.
Where an authority exists, on the other hand, enjoying unfamiliar works is not easy, but taste
is infallible when dealing with contemporary art, and lesser art flourishes. (#2,237)

The evolution of works of art into objects of art and of objects of art into investments or into
articles for consumption is a modern phenomenon.
A process that does not evidence a diffusion of the aesthetic, but rather the culmination of
contemporary economism. (#2,409)

The wealth of a merchant, of an industrialist, of a financier, is aesthetically inferior to wealth

in land and flocks. (#2,824)
Virtue & Vice
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions virtue
and vice. Other aphorisms relevant to these topics may be found under the heading of God and religion.

The religious life begins when we discover that God is not a postulate of ethics, but the only
adventure in which it is worth the trouble to risk ourselves. (#843)

Radical sin relegates the sinner to a silent, gray universe, drifting on the surface of the water, a
lifeless shipwreck, toward inexorable insignificance. (#1,914)

Moral perfection lies in feeling that we cannot do what we ought not to do.
Ethics culminates where the rule appears to be an expression of the person. (#529)

The higher part of ethics does not deal with moral behavior, but with the quality of the soul.
(#1,418)

God ends up being a parasite in souls where ethics predominates. (#1,709)

Perhaps religious practices do not improve ethical behavior, but they do without question
improve manners. (#2,308)

The mechanisms of modern society encourage the annoying virtues and punish the endearing
vices. (#2,341)

Rigid moralism dulls the ethical sensibility. (#1,778)

I do not know of a sin which is not, for the noble soul, its own punishment. (#333)

Nobody will ever induce me to absolve human nature because I know myself. (#566)

Nobody who knows himself can absolve himself. (#686)

Today, if a man does not have a good opinion of himself, they think he is a hypocrite. (#2,173)

To condemn oneself is no less pretentious than to absolve oneself. (#1,892)

What is called the modern mentality is the process of exonerating the deadly sins. (#1,194)

In their childish and vain attempt to attract the people, the modern clergy give socialist
programs the function of being schemes for putting the Beatitudes into effect.
The trick behind it consists in reducing to a collective structure external to the individual an
ethical behavior that, unless it is individual and internal, is nothing.
The modern clergy preach, in other words, that there is a social reform capable of wiping out
the consequences of sin.
From which one can deduce the pointlessness of redemption through Christ. (#2,982)

Theoretical affability toward vice is not a proof of liberality and elegance, but of vulgarity.
(#2,035)

The sight of the modern world is so repugnant that ethical imperatives are becoming
certainties in the indicative for us. (#2,423)

I have only one theme: pride.

Every stain is a vestige of it. (#1,860)
The cause of the modern disease is the conviction that man can cure himself. (#1,478)

We try to excuse the defects we have by supposing they are the reverse of qualities we falsely
attribute to ourselves. (#1,549)

In every individual sleeps the germ of the vices and the mere echo of the virtues. (#2,489)

We doubt the importance of many virtues as long as we do not come across the contrary vice.
(#2,224)

Man frequently owes to his defects the failures he avoids. (#2,402)

It is easy to believe that we partake of certain virtues when we share in the defects they imply.
(#3)

Spiritual maturity begins when we stop feeling like we have to take care of the world. (#6)

To satisfy mans pride is perhaps easier than our pride imagines. (#10)

Modern man is less proud than presumptuous. (#1,775)

Prides shadow smothers the sprouting of a thousand infamies. (#139)

To challenge God, man puffs up his emptiness. (#224)

Every cry of human pride ends as a cry of anguish. (#2,339)

The scent of the sin of pride attracts man like blood attracts a wild beast. (#2,014)

God does not ask for our cooperation, but for our humility. (#771)

Sometimes only humiliations leave ajar for humanity the gates of wisdom. (#2,535)

Even if humility did not save us from hell, in any event it saves us from ridicule. (#154)

An extreme ambition protects us against vanity. (#1,963)

When associated with humility, even defects turn out to be unpublished virtues. (#1,677)

Justified pride is accompanied by profound humility. (#2,546)

So-called frustrated lives tend to be merely overweening, frustrated ambitions. (31,846)

Dreams of excellence do not deserve respect except when they do not disguise a vulgar
appetite for superiority. (#1,948)

Just as much as by the fact which humbles our pride, I am delighted by the noble gesture
which dispels the fear of our radical baseness. (#887)

The soul is mans task. (#530)

Each act of resignation is a brief agony. (#583)

Upon each person depends whether his soul, deprived of its many pretensions by the years, is
revealed as bitter spite or as humble resignation. (#549)
Serenity is the fruit of uncertainty freely accepted. (#550)

To educate the soul consists in teaching it to transform its envy into admiration. (#505)

A noble society is one where obeying and exercising authority are ethical behaviors, and not
mere practical necessities. (#2,964)

Nothing is more common than to despise many persons who should actually arouse our envy.
(#2,848)

There is something definitively vile about the man who only admits equals, who does not
tirelessly seek out his betters. (#2,655)

Man does not admire anything sincerely except what is undeserved.

Talent, lineage, beauty. (#1,552)

All earthly splendor is the labor of astounded hands, because no splendor depends on the
human will.
Because all splendor refutes the radical assertion of sin. (#1,910)

Egalitarian societies strangle the imagination without even satisfying envy. (#1,032)

How many things would seem less irritating if we were less envious! (#1,571)

The number of censurable things is greatly reduced when one ceases to covet. (#2,062)

Envy is not a poor mans vice, but a rich mans.

Of a less rich man before a richer man. (#1,441)

The rich man is not disconcerted by anyone except by someone who does not envy him.
(#2,348)

Modern luxury disarms envy. (#1,769)

Goodness and beauty are not mutually exclusive except where goodness serves as a pretext for
envy and beauty for luxury. (#2,450)

More surely than an accursed wealth there is an accursed poverty: that of the man who suffers
not from being poor but from not being rich; that of the man who complacently tolerates
every misfortune shared by someone else; that of the man who desires not to abolish poverty,
but to abolish the good he covets. (#40)

Envy differs from the other vices by the ease with which it disguises itself as a virtue. (#2,811)

Envy tends to be the true force behind moral indignation. (#2,985)

A paean to justice intoxicates us, because it seems to us to be an apology for the passion, just
or unjust, which blinds us. (#2,001)

Reason, truth, justice, tend not to be mans goals, but the names he gives to his goals. (#2,251)

Justice has been one of the motors of history, because it is the name envy assumes in the
mouth of the son contesting his parents' will. (#1,100)

The compassion we display to some helps us to justify the envy which others awaken in us.
(#2,000)
It is easier to be compassionate than it is not to feel envy. (#2,249)

We do not always distinguish what harms our delicate nature from what provokes our envy.
(#2,592)

Compassion is the best excuse for envy. (#2,049)

Whoever denies the bourgeoisie its virtues has been infected with the worst of its vices.
(#1,923)

To unleash great catastrophes today, great ambitions are not required; the accumulation of
small envies is enough. (#1,768)

Every society eventually bursts when envy expands too far. (#2,069)

Those whose gratitude for receiving a benefit is transformed into devotion to the person who
grants it, instead of degenerating into the usual hatred aroused by all benefactors, are
aristocrats.
Even if they walk around in rags. (#831)

Ingratitude, disloyalty, resentment, rancor define the plebeian soul in every age and
characterize this century. (#2,472)

The only man who thanks life for what it gives him is the man who does not expect everything
from life. (#1,140)

We only know how to carry ourselves with decency in front of the world when we know that
we are owed nothing.
Without the pained grimace of a frustrated creditor. (#1,257)

Man prefers to excuse himself with somebody elses fault rather than with his own innocence.
(#41)

Rare are those who forgive us when we make it harder for them to shirk their duties. (#216)

The only antidote to envy, in vulgar souls, is the conceit of believing that they have nothing to
envy. (#584)

The downfall of the powerful seems to us like a decree of providence, because it delights our
envy. (#1,005)

Power more surely corrupts the man who covets it than the man who exercises it. (#1,894)

The only man who should speak of wealth or power is one who did not extend his hand when
they were within his reach. (#2,016)

Common life is so miserable that the most unfortunate man can be the victim of a neighbors
envy. (#391)

Nobody is completely lacking in qualities able to arouse our respect, our admiration, or our
envy. Whoever might appear unable to give us an example has been carelessly observed.
(#157)

The modern sensibility, instead of demanding the repression of envy, demands that we
suppress the object which arouses it. (#345)
The left claims that the guilty party in a conflict is not the one who covets anothers goods but
the one who defends his own. (#2,927)

In societies where the social position, instead of adhering to the person, constitutes merely a
temporary commission, envy bursts out of the gate.
La carriere ouverte aux talents is the racetrack of envy. (#1,248)

The speed with which modern society absorbs its enemies could not be explained if their
apparently hostile clamor were not simply an impatient demand for promotions. (#1,832)

The poor man does not envy the rich man for the opportunities for noble behavior which
wealth facilitates, but rather for the degradations which wealth makes possible. (#459)

Envy is the key to more stories than sex. (#2,928)

Equality of opportunity does not mean the possibility for all to be decent, but the right of all
not to be decent. (#2,276)

Modern man defends nothing energetically except his right to debauchery. (#2,743)

Liberalism proclaims the right of the individual to degrade oneself, provided ones
degradation does not impede the degradation of ones neighbor. (#1,976)

The businessmans greed surprises me less than the seriousness with which he satisfies it.
(#561)

It turns out it is impossible to convince a businessman that a profitable activity can be

immoral. (#2,426)

The carelessness with which contemporary humanity is squandering its goods appears to
indicate that it does not expect to have descendants. (#2,060)

Material prosperity is less corrupting than the intellectual and moral prerequisites for
achieving it. (#1,151)

The wealthy mans sin is not his wealth, but the exclusive importance he attributes to it.
(#1,483)

Artificially fomenting greed, in order to become rich by satisfying it, is the unforgiveable sin of
capitalism. (#1,370)

Socialism makes use of greed and misery; capitalism makes use of greed and the vices.
(#2,433)

The economic inflation at the end of this century is a moral phenomenon.

The result, and at the same time the punishment, of egalitarian greed. (#2,297)

What the economist calls the inflation of costs is an outbreak of greed. (#2,067)

The problem of increasing inflation could be solved, if the modern mentality did not put up
insurmountable resistance against any attempt to restrain human greed. (#2,948)

Whoever who does not agitate without rest in order to satisfy his greed always feels a little
guilty in modern society. (#1,843)
Where Christianity disappears, greed, envy, and lust invent a thousand ideologies to justify
themselves. (#2,976)

After seeing work exploit and demolish the world, laziness seems like the mother of the
virtues. (#2,053)

Natural disasters devastate a region less effectively than the alliance of greed and technology.
(#2,228)

Modern society only respects science as an inexhaustible provider of what it covets. (#1,369)

When individual envies come together, we customarily christen them noble popular
aspirations. (#364)

Victorious revolutions have been outbursts of greed. Only defeated revolutions tend to be
insurrections of the oppressed. (#2,135)

Individual egoism believes it is absolved when it is compressed together into a collective

egoism. (#390)

The poor mans patience in modern society is not virtue but cowardice. (#365)

Evils greatest guile is its transformation into a domestic, secret god, a comforting presence on
the hearth. (#66)

The devil reserves the temptations of the flesh for the most guileless; and he prefers to make
the less ingenuous despair by depriving things of meaning. (#2,271)

Wisdom consists in being moderate not out of horror of excess, but out of love for the limit.
(#72)

Society rewards screaming virtues and discreet vices. (#77)

Those sins that scandalize the public are less grave than those it tolerates. (#918)

Tolerating even stupid ideas can be a social virtue; but it is a virtue that sooner or later
receives its punishment. (#2,821)

Unlimited tolerance is nothing more than a hypocritical way of resigning. (#2,820)

We only have those virtues and those flaws which we do not suspect. (#78)

Our neighbor irritates us because he seems to us like a parody of our own defects. (#2,634)

The devil can achieve nothing great without the careless collaboration of the virtues. (#2,170)

Our maturity must re-conquer its lucidity daily. (#83)

We are in the habit of calling moral improvement our failure to realize that we have switched
vices. (#615)

Humanity usually locates the pain where the injury is not, the sin where the fault is not.
(#2,015)

The hero and the coward define in the same way the object which they perceive in antagonistic
ways. (#90)
Poverty is the only barrier to the throng of vulgarities that whinny inside souls. (#103)

The vile man is amused only by what would hurt him if it happened to him. (#2,275)

Modern man imagines that it is sufficient to open the windows in order to cure the souls
infection, that it is not necessary to clear out the trash. (#2,077)

Human nobility is a work that time occasionally fashions in our daily ignominy. (#122)

Nothing is more common than to transform a duty that inconveniences us into an ethical
dilemma. (#1,431)

Pain leaves a deep impression, but only the ethical conflict educates. (#1,379)

Despair is the dark valley through which the soul ascends toward a universe no longer sullied
by greed. (#135)

Nothing is rarer than someone who affirms, or denies, but does not exaggerate in order to
flatter or to injure. (#149)

Vanity is not an affirmation but a question. (#165)

Let us not attribute to the intellect the catastrophes caused by the covetousness that blinds us.
(#1,280)

Man is made vain by his works, because he forgets that, though what he makes belongs to
him, it does not belong to him to have the capacity to make it. (#855)

Aging is a catastrophe of the body which our cowardice turns into a catastrophe of the soul.
(#173)

To attribute to old age the dregs accumulated throughout life is the consolation of the old.
(#175)

Man assures himself that life vilifies him in order to hide the fact that it merely reveals him.
(#1,008)

The fool, seeing that customs change, says that morality varies. (#2,922)

Ethical rules vary; honor does not change.

A man is noble if he prefers to fail rather than to debase the tools of his triumph. (#1,744)

The surest ways of winning are more disastrous than any defeat. (#1,763)

Modern souls do not even become corrupted; they become rusty. (#1,249)

Nations or individualswith rare exceptionsonly behave themselves decently when

circumstances do not allow for anything else. (#984)

Moral delicacy forbids to itself things it allows to others. (#176)

Succumbing to noble temptations prevents surrendering to base temptations. (#177)

The individual today rebels against immutable human nature so that he might refrain from
amending his own correctable nature. (#210)
There is something unforgivably vile in sacrificing even the most foolish of principles to the
most noble of passions. (#236)

There are vices of a fallen archangel and there are vices of the simple, infernal crowd. (#802)

Good will is the panacea of the foolish. (#247)

Human is the adjective which serves to excuse any infamy. (#252)

History erects and topples, incessantly, the statues of different virtues on top of the unmoving
pedestal of the same vices. (#276)

The increasing integration of humanity merely makes it easier to share the same vices.
(#1,857)

Individuals or nations have distinct virtues and identical defects.

Baseness is our common patrimony. (#338)

There is no villainy equal to that of the man who supports himself with the virtues of his
adversary in order to conquer him. (#283)

Honesty in politics is not stupidity except in the eyes of the swindler. (#298)

The vice which afflicts the right is cynicism, and that which afflicts the left is deceit. (#2,730)

It is not possible to choose between injustice and disorder. They are synonyms. (#479)

The stupidity of immoralism consists of seeing in the crime nothing but the murderers
fearlessness. (#2,156)

Depravity always arouses the secret admiration of the imbecile. (#2,482)

Sins that appear splendid from afar are from close up nothing more than small sordid
episodes. (#2,155)

The ancient who denied pain, the modern who denies sinthey entangle themselves in
identical sophisms. (#300)

It has taken Christian philosophers work to take sin seriously, that is to say: to see that it
transcends ethical phenomena. (#2,033)

Modern man does not escape the temptation to identify what is permitted with what is
possible. (#301)

Everything that is physically possible soon seems morally plausible to modern man. (#2,619)

The modern world demands that we approve what it should not even dare ask us to tolerate.
(#882)

Even when sin does assist in the construction of every society, modern society is the beloved
child of the capital sins. (#319)

Mans full depravity does not become clear except in great urban agglomerations. (#2,893)

Industrial society is the expression and fruit of souls in which virtues destined to serve usurp
the place of virtues destined to command. (#480)

In an egalitarian society neither the magnanimous nor the humble fit in; there is only room
for pretentious virtues. (#610)

The effectiveness of an individual is less a virtue than a threat to his neighbors. (#535)

The fool does not content himself with violating an ethical rule: he claims that his
transgression becomes a new rule. (#304)

Today they are trying to make to pardon mean to deny that an offense was committed.
(#1,991)

Intellectual honesty is a virtue which every successive generation presumes it is practicing for
the first time. (#1,336)

May God preserve us from purity, in all fields.

From the mother of political terrorism, from religious sectarianism, from ethical severity,
from aesthetic sterility, from philosophical stupidity. (#1,246)

Virtue that does not doubt itself culminates in attacks against the world. (#308)

Evil, like the eyes, does not see itself.

May he tremble who sees himself as innocent. (#321)

It fell to the modern era to have the privilege of corrupting the humble. (#2,884)

Nothing makes more evident the reality of sin than the stench of souls that deny its existence.
(#1,907)

There is nobody who does not suddenly discover the importance of virtues he scorns. (#749)

The prophet who accurately foretells the growing corruption of a society is not believed,
because the more that corruption grows, the less it is noticed by the corrupt. (#335)

Loyalty is sincere as long as it does not believe itself to be a virtue. (#366)

Just as evil was the first betrayal, betrayal is the only sin. (#1,562)

Eroticism, sensuality, and love, when they do not converge in the same person are nothing
more, in isolation, than disease, vice, and foolishness. (#414)

Yesterdays bourgeois forgave himself everything, if his sexual conduct was strict.
Todays forgives himself everything, if it is promiscuous. (#1,320)

Once youth is past, chastity forms a part not so much of ethics as of good taste. (#955)

Virtue has become less rare than good breeding. (#1,271)

Decadence does not derive from an excess of civilization, but from the attempt to take
advantage of civilization in order to elude the prohibitions of which it consists. (#1,344)

Sin ceases to seem like a fiction when we have been slapped in the face by its aesthetic
vulgarity. (#1,772)

More so than the immorality of the contemporary world, it is its growing ugliness that moves
one to dream of a cloister. (#2,832)

Ethics and aesthetics, when divorced, each submit more readily to mans whims. (#2,526)

Ethical conduct is the aesthetically satisfactory conduct. (#2,406)

Whoever abandons himself to his instincts degrades his face as obviously as he degrades his
soul. (#476)

To refute the new morality, all one needs to do is examine the faces of its aged devotees.
(#1,854)

By merely looking at the face of the modern man one infers the mistake in attributing ethical
importance to his sexual behavior. (#2,480)

The ugliness of the modern face is an ethical phenomenon. (#1,877)

Souls become vitiated when bodies make themselves too comfortable. (#1,497)

Religious austerity fascinates; ethical severity repels. (#1,776)

An ethics that does not command us to renounce is a crime against the dignity to which we
should aspire and against the happiness which we can obtain. (#1,148)

Any rule is preferable to caprice.

The soul without discipline disintegrates into the ugliness of a larva. (#525)

Discipline is not so much a social necessity as an aesthetic obligation. (#477)

Ethics should be the aesthetics of conduct. (#986)

Where gestures lack style, ethics itself becomes debased. (#1,415)

Individualism degenerates into the beatification of caprice. (#569)

Sincerity, unless it is in a sacramental confession, is a factor leading to demoralization.

(#2,697)

When a Catholic defends himself better against vices than against heresy, already there is only
a little Christianity left in his head. (#813)

The Christian knows with certainty what his personal behavior should be, but he can never
state for certain that he is not making a mistake by adopting this or that social reform.
(#2,923)

The Gospels, in the hands of a progressive clergyman, degenerate into a compilation of trivial
ethical teachings. (#1,688)

An atheist is respectable as long as he does not teach that the dignity of man is the basis of
ethics and that love for humanity is the true religion. (#1,049)
Love & Sensuality
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions love,
sensuality, and sex.

Love
God is the substance of what we love. (#105)

Our ability to love something other than God proves our indelible mediocrity. (#155)

The particular creature we love is never Gods rival. What ends in apostasy is the worship of
man, the cult of humanity. (#2,986)

Only because He commanded us to love men does the modern clergyman resign himself to
believing in the divinity of Jesus; whereas, in truth, it is only because we believe in the divinity
of Jesus that we resign ourselves to loving men. (#684)

To love ones neighbor is without doubt a commandment, but the gospel is the love that
awaits us. (#1,883)

Love is the organ with which we perceive the unmistakable individuality of beings. (#8)

Love loves the ineffableness of the individual. (#381)

To love is to hover without rest around the impenetrability of a being. (#448)

Love is the act which transforms its object from a thing into a person. (#306)

To love is to understand the reason God had for creating what we love. (#371)

The perfections of the one we love are not fictions of love. To love, on the contrary, is the
privilege of noticing a perfection invisible to other eyes. (#47)

Love and hate do not create, but reveal, qualities which our indifference obscures. (#223)

Behind every common noun arises the same common noun with a capital letter: behind love is
Love, behind the encounter is the Encounter.
The universe escapes its captivity when in the individual instance we perceive the essence.
(#527)

Of the beings we love, their existence is enough for us. (#158)

The happiness of the being we love is the only earthly good that satisfies us beyond measure.
(#1,232)

The smile of the being we love is the only effective remedy for tedium. (#475)

To live with lucidity a simple, quiet, discreet life among intelligent books, loving a few beings.
(#497)

The two wings of intelligence are erudition and love. (#1,460)

Let us learn to accompany those we love in their errors, without becoming their
accomplices.(#1,407)

A man loves only someone who adores him, but respects only someone who insults him. (#97)
Mutual disrespect quickly turns friendship or love between plebeian souls into a mere
bilateral contract for rudeness. (#1,164)

None of us finds it difficult to love the neighbor who seems inferior to us.
But to love someone we know is superior is another thing. (#677)

The most presumptuous wisdom stands ashamed before the soul drunk with love or hatred.
(#172)

Nothing surpasses the beauty of loyal love, of the love that is not loyalty with love, but the
loyalty of love itself. (#2,189)

Questions only fall silent when faced with love.

Why love? is the only impossible question. (#352)

To the happiness of those we love most we are allowed to contribute only a silent tenderness
and an impotent compassion. (#1,368)

Love is not a mystery but a place where mystery is dissolved. (#353)

Each of lifes insults of a beloved countenance nourishes true love. (#330)

Our own cross burdens us less than the one we cannot help our beloved to carry. (#2,389)

Every being lies there, shattered to pieces by its life, and there is no way for our love to pick up
all the pieces. (#1,064)

Love is essentially the adherence of the spirit to another naked body. (#376)

Modern man does not love, but takes refuge in love; does not hope, but takes refuge in hope;
does not believe, but takes refuge in a dogma. (#408)

Clergymen and journalists have smeared the term love with so much sentimentality that
even its echo stinks. (#804)

The modern writer forgets that only the allusion to the gestures of love captures its essence.
(#2,581)

Love uses the vocabulary of sex to write a text unintelligible to sex alone. (#2,686)

Indifference to art is betrayed by the pompous solemnity of the homage often rendered it.
True love remains silent or mocks. (#592)

The most ardent passion does not deceive, if it recognizes the inadequacy of its object.
Love is not blind when it loves madly, but when it forgets that even the irreplaceable loved
being is only a mysterious first fruits.
Love that does not believe it is justified is not betrayal, but propaedeutic. (#1,073)

Sensuality & Sex

A voluptuous presence communicates its sensual splendor to everything. (#16)

An intelligent idea produces sensual pleasure. (#68)

In authentic humanism there breathes the presence of a discreet and comfortable sensuality.
(#75)
The hand that has not learned how to caress does not know how to write. (#1,728)

As the waters of this century rise, delicate and noble sentiments, sensuous and fine tastes,
discreet and profound ideas take refuge in a few solitary souls, like the survivors of the flood
on some silent mountain peaks. (#827)

Sensuality is a cultural legacy of the ancient world.

Societies where the Greco-Roman legacy is being wiped out, or where it does not exist, only
know sentimentalism and sexuality. (#1,865)

Immodesty is the solvent of sensuality. (#2,254)

The spirit searches in a painting for a sensual enrichment. (#87)

Art is the supreme sensual pleasure. (#1,321)

Only one thing is not in vain: the sensual perfection of the moment. (#89)

A great love is a well ordered sensuality. (#113)

Spiritual realities move us by their presence, sensual realities by their absence. (#199)

A naked body solves all the universes problems. (#239)

Love is essentially the adherence of the spirit to another naked body. (#376)

Let us repudiate the abominable suggestion that we should renounce friendship and love in
order to banish misfortune.
On the contrary, let us mingle our souls just as we weave our bodies together.
May the beloved be the land of our shattered roots. (#377)

Sex does not solve even sexual problems. (#245)

Despite what is taught today, easy sex does not solve every problem. (#2,533)

The problem is not sexual repression, nor sexual liberation, but sex. (#1,438)

Ages of sexual liberation reduce to a few spasmodic shouts the rich modulations of human
sensuality. (#2,622)

Sexual liberation allows modern man to pretend to be ignorant of the multiple taboos of
another kind that govern him. (#2,709)

The 19th century did not live with more anguish because of its sexual repression than the 20th
century with its sexual liberation.
Identical obsession, even when the symptoms are the opposite. (#1,101)

Modern man inverts the rank of problems.

When it comes to sex education, for example, everyone pontificates, but who worries about
the education of the sentiments? (#1,884)

The purpose of sex education is to make it easier to learn sexual perversions. (#2,063)

The ability to consume pornography is the distinctive characteristic of the imbecile. (#2,396)
Eroticism exhausts itself in promises. (#409)

Eroticism is the rabid recourse of souls and times that are in agony. (#1,443)

Eroticism and Gnosticism are the individuals recourse against the anonymity of mass society.
(#2,501)

Eroticism, sensuality, and love, when they do not converge in the same person are nothing
more, in isolation, than disease, vice, and foolishness. (#414)

The increasing disintegration of the person can be measured by comparing the expression
amorous adventure, which was in style in the 18th century, with the expression sexual
experience, which is used in the 20th century. (#840)

This century has succeeded in turning sex into a trivial activity and an odious topic. (#2,456)

The most recent generations are particularly boring: believing in effect that they invented
violence and sex, they copulate doctrinairely and doctrinairely kill. (#2,369)

In the society that is starting to take shape, not even the enthusiastic collaboration of the
sodomite and the lesbian will save us from boredom. (#2,534)

When the modern consciousness suspends its economic routines, it only oscillates between
political anguish and sexual obsession. (#1,514)

Modern mans life oscillates between two poles: business and sex. (#2,180)

Sex and violence do not replace transcendence after it has been banished.
Not even the devil remains for the man who loses God. (#1,377)

To liberate man is to subject him to greed and sex. (#2,051)

Sexual promiscuity is the tip society pays in order to appease its slaves. (#1,493)

By merely looking at the face of the modern man one infers the mistake in attributing ethical
importance to his sexual behavior. (#2,480)

We would like not to caress the body we love, but to be that caress. (#248)

The sensual is the presence of a value in the sensible. (#250)

A sensual object is one that reveals its soul to the senses. (#1,260)

What draws us away from God is not sensuality but abstraction. (#343)

Replacing the concrete sense perception of the object with its abstract intellectual
construction makes man gain the world and lose his soul. (#2,614)

The realism of photography is false: it omits in its representation of the object its past, its
transcendence, its future. (#2,735)

The passivity of things deceives us: we manipulate nothing with impudence without hurting a
god. (#1,751)

Hope is not fatally stultifying, if we do not hope in a future with an upper-case F.

To cherish the hope of a new earthly splendor is not illicit, provided we hope in a splendor
that is wounded, frail, mortal.
We can love what is of the earth without fault, as long as we remember that we love fleeting
clay. (#1,084)

Sensuality is the permanent possibility of rescuing the world from the captivity of its
insignificance. (#473)

When the object loses its sensual fullness and becomes an instrument or a sign, reality
evaporates and God vanishes. (#1,384)
Taste, Manners, Sentiments
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions taste,
manners, and sentiments.

Spiritual maturity begins when we stop feeling like we have to take care of the world. (#6)

To mature consists not in renouncing our desires, but in admitting that the world is not
obliged to fulfill them. (#455)

To mature is to transform an increasing number of commonplaces into authentic spiritual

experience. (#654)

It is in reiterating the old commonplaces that the work of civilization, strictly speaking,
consists. (#2,584)

To mature is to see increase the number of things about which it seems grotesque to give an
opinion, for or against. (#744)

Contemplated in light of our sorrow or our happiness, of our enthusiasm or our disdain, the
world displays a texture so subtle, an essence so fine, that every intellectual vision, compared
to that vision of the sentiments, barely seems like clever vulgarity. (#636)

It is in the spontaneity of what I feel where I search for the coherence of what I think. (#1,453)

When faced with the assaults of caprice, authenticity needs to lay hold of principles to save
itself.
Principles are bridges over a lifes flash floods. (#1,902)

In an authentic culture reason becomes sensibility. (#417)

Happiness is that state of the sensibility in which everything appears to have a reason for
being. (#519)

Happiness is a moment of silence between two of lifes noises. (#560)

God is not the object of my reason, nor of my sensibility, but of my being.

God exists for me in the same act in which I exist. (#559)

To appreciate the ancient or the modern is easy; but to appreciate the obsolete is the triumph
of authentic taste. (#368)

The relativity of taste is an excuse adopted by ages that have bad taste. (#2,591)

If time, subjectively, makes us change taste, it also, objectively, makes things change flavor.
(#2,467)

We must neither become petrified in our primitial tastes, nor sway in the breeze of others
tastes.
The two commandments of taste. (#1,673)

We should distrust our taste but believe only in it. (#1,953)

To have good taste is above all to know what we should reject. (#2,375)

Taste does not dishonor itself by virtue of what it likes or detests, but rather by virtue of what
it erroneously equates. (#1,801)

An intelligent touch can make the austerity imposed by poverty culminate in the perfection of
taste. (#2,778)

Modern man has the ambition of replacing with objects he buys what other ages hoped to
obtain from the methodical cultivation of the sentiments. (#169)

Good taste that has been learned ends up being of worse taste than spontaneous bad taste.
(#2,671)

In culture which is bought there are many false notes; the only culture that never goes out of
tune is that which is inherited. (#2,883)

The great industrial trade fairs are the showcase of everything civilization does not require.
(#2,328)

We will soon reach the point where civilization declines with each additional comfort.
(#2,309)

The majority of civilizations have not passed on anything more than a stratum of detritus
between two strata of ashes. (#2,647)

Modern man inverts the rank of problems.

When it comes to sex education, for example, everyone pontificates, but who worries about
the education of the sentiments? (#1,884)

It is not just to reproach this centurys writers for their bad taste when the very notion of taste
has perished. (#1,123)

The only indices of civilization are the clarity, lucidity, order, good manners of everyday prose.
(#2,636)

A ridiculous sense of shame will not allow the intelligent writer today to deal with anything
but obscene topics.
But since he learned not to be ashamed of anything, he should not be ashamed of decent
sentiments. (#1,664)

Monotonous, like obscenity. (#2,229)

Posterity is not the whole of future generations.

It is a small group of men with taste, a proper upbringing, and erudition, in each generation.
(#1,313)

Hatred of the past is an unequivocal sign that a society is becoming more plebeian. (#1,480)

A soul is cultured if in it the din of the living does not drown out the music of the dead.
(#1,167)

Recent generations move among the ruins of Western culture like a caravan of Japanese
tourists among the ruins of Palmyra. (#1,722)

Except in a few countries, trying to promote culture while recommending the reading of
national authors is a contradictory endeavor. (#2,941)

As the waters of this century rise, delicate and noble sentiments, sensuous and fine tastes,
discreet and profound ideas take refuge in a few solitary souls, like the survivors of the flood
on some silent mountain peaks. (#827)

Between the desert pole and the city pole extends the equatorial zone of civilization. (#1,635)

We are witnesses today to an exuberant proliferation of non-European crowds, but nowhere

do any new, yellow, brown, or black civilizations arise. (#2,023)

Civilizations are the summer noise of insects between two winters. (#1,697)

Civilization does not conquer definitively: it only celebrates sporadic victories. (#2,899)

Man compensates for the solidity of the structures he erects with the fragility of the
foundations upon which he builds them. (#2,631)

A language's attrition is faster, and the civilization that rests on it more fragile, when
grammatical pedantry is forgotten.
Civilizations are periods of standard grammar. (#1,825)

When we sail in oceans of stupidity, intelligence requires the aid of good taste. (#1,099)

Our spontaneous aversions are often more lucid than our reasoned convictions. (#2,806)

Let us not give stupid opinions the pleasure of scandalizing us. (#2,597)

The reactionary not only has the nose to sniff out the absurd, he also has the palate to savor it.
(#1,856)

We reactionaries escape, necessarily by good fortune, the vulgarity of conforming perfectly to

the fashions of the day. (#1,725)

A certain disdainful way of speaking about the people reveals the plebeian in disguise. (#32)

Very few carry themselves with the discretion befitting their insignificance. (#2,352)

The authenticity of the sentiment depends on the clarity of the idea. (#34)

Triviality never lies in what is felt, but in what is said. (#629)

Nobody has so much sentimental capital that he can afford to squander his enthusiasm. (#60)

Dreams of excellence do not deserve respect except when they do not disguise a vulgar
appetite for superiority. (#1,948)

False elegance is preferable to genuine vulgarity.

The man who dwells in an imaginary palace demands more from himself than the man who is
happy with his hovel. (#2,125)

Vulgarity consists of striving to be what we are not. (#67)

Vulgarity is not a product of the people but a subproduct of bourgeois prosperity. (#1,539)

The majority of new customs are old behaviors that western civilization had shamefacedly
confined to its lower-class neighborhoods. (#2,855)

The majority of properly modern customs would be crimes in an authentically civilized

society. (#2,924)

Man today oscillates between the sterile rigidity of the law and the vulgar disorder of instinct.
He is ignorant of discipline, courtesy, good taste. (#1,447)

What are called good manners are habits derived from respect for a superior transformed into
dealings between equals. (#98)

Good manners, in the end, are nothing but the way in which respect is expressed.
Since respect, in its turn, is a feeling inspired by the presence of an admitted superior,
wherever hierarchies are absentreal or fictitious, but reveredgood manners die out.
Rudeness is a democratic product. (#644)

The democrats ideas are more tolerable than his manners. (#2,267)

None of us finds it difficult to love the neighbor who seems inferior to us.
But to love someone we know is superior is another thing. (#677)

A civilized society requires that in it, as in the old Christian society, equality and inequality be
in permanent dialogue. (#2,810)

The secret longing of every civilized society is not to abolish inequality, but to educate it.
(#2,942)

The egalitarian considers courtesy a confession of inferiority.

Among egalitarians rudeness marks rank. (#1,421)

Courtesy is the attitude of a man who does not need to presume. (#1,645)

Systematic familiarity is the hypocrisy of an egalitarian who considers himself inferior, or

superior, but not equal. (#1,669)

The courteous man secretly seduces even the man who insults him. (#1,742)

Mutual disrespect quickly turns friendship or love between plebeian souls into a mere
bilateral contract for rudeness. (#1,164)

Rudeness is not a proof of authenticity, but of bad manners. (#1,428)

There are moments when the worst failing, the worst offense, the worst sin, seems to be bad
manners. (#2,934)

Contempt for formalities is a guarantee of imbecility. (#461)

Civilizations are not made avec des ides but with good manners. (#1,475)

Baroque, preciosity, modernism, are noble failings, but failings in the end. (#2,938)

Sincerity corrupts, simultaneously, good manners and good taste. (#107)

He who believes he is pardoning a vile sentiment by saying it is sincere is merely making it

worse. (#1,560)

Elegance, dignity, nobility are the only values life does not succeed in disrespecting. (#133)

God does not die, but unfortunately for man the subordinate gods like modesty, honor,
dignity, decency, have perished. (#2,852)

The increasing freedom of customs in modern society has not suppressed domestic conflicts.
It has only taken away their dignity. (#1,412)

How routine insults are today proves our ignorance in the art of living. (#150)

Virtue has become less rare than good breeding. (#1,271)

Good breeding seems like a fragrance from the 18th century that evaporated. (#2,129)

The anonymity of the modern city is as intolerable as the familiarity of modern customs.
Life should resemble a salon of people with good manners, where all know each other but
where none hug each other. (#694)

Even small-town grudges are more civilized than the mutual indifference of big cities.
(#2,241)

Cordiality tends to be less an effusion of goodness than of bad manners. (#1,541)

Familiarity, with persons or objects, is the only thing that does not become tiring. (#2,338)

An excess of etiquette paralyzes; a lack of etiquette animalizes. (#1,538)

Humanity is what is elaborated in mans animality by reserve and modesty. (#2,733)

Where there are no vestiges of old Christian charity, even the purest courtesy is somewhat
cold, hypocritical, hard. (#2,596)

What cements society together is mutual flattery. (#163)

Other ages may have been as vulgar as ours, but none had the extraordinary sounding board,
the inexorable amplifier, of modern industry. (#170)

Man no longer knows how to invent anything that does not serve to kill better or to make the
world a little more vulgar. (#2,779)

The industrialization of agriculture is stopping up the source of decency in the world. (#2,912)

The cultural rickets of our time is a result of the industrialization of culture. (#2,304)

Vulgarity colonized the earth.

Its weapons have been the television, the radio, the press. (#2,088)

Modern society works feverishly to put vulgarity within everyones reach. (#2,840)

A revolutionary today means an individual for whom modern vulgarity is not triumphing
quickly enough. (#2,807)

The city imagined by every utopian is always tackybeginning with that of the Apocalypse.
(#2,068)

Earth will never be a paradise, but it could perhaps be prevented from coming closer and
closer to being a vulgar imitation of hell. (#2,331)

The effect of democratic rhetoric on taste is called nausea. (#1,594)

The worst rhetoric is cultivated in democratic nations, where all formalism must pretend to be
a spontaneous and sincere attitude.
Monarchical rhetoric is a formalism that recognizes and admits what it is, like etiquette.
(#2,330)

Today, whoever does not shout is neither heard nor understood. (#1,513)

Opinions, customs, institutions, citieseverything has become vulgar, since we gave up

repairing the old in order to buy every day some gaudy novelty. (#1,184)

The object of bad taste is manufactured where social prestige makes people acquire objects
which give no pleasure to those who buy them. (#667)

Civilization is not an endless succession of inventions and discoveries, but the task of ensuring
that certain things endure. (#521)

Today the individual must gradually reconstruct inside himself the civilized universe that is
disappearing around him. (#2,046)

Civilized individuals are not products of a civilization, but its cause. (#2,116)

For a cultural continuity to be broken, the destruction of certain institutions is enough, but
when the soul softens, the survival of those very same institutions is not enough to prevent it
from being broken. (#1,869)

Wisdom, in this century, consists above all in knowing how to put up with vulgarity without
becoming upset. (#332)

A little patience in dealing with a fool helps us avoid sacrificing our good manners to our
convictions. (#500)

Intellectual combat is won not by throwing up barricades, but by courteously leaving the field
open, so that the adversarys stupidities only break each other's noses. (#1,131)

Intellectual boorishness is the defect that we least know how to avoid in this century. (#2,766)

Solitude teaches us to be more intellectually honest, but it induces us to be less intellectually

courteous. (#2,586)

Let us not try to convince; apostolate harms good manners. (#1,074)

Apostolate perverts in two ways: by inducing one either to mitigate in order to lull to sleep, or
to exaggerate in order to arouse. (#2,034)

To think that only important things matter is the menace of barbarism. (#191)

In this century of threats and menaces nothing is more frivolous than to occupy oneself with
serious things. (#691)

When today they tell us that someone lacks personality, we know they are speaking of a
simple, trustworthy, upright being. (#218)

Personality, in our time, is the sum total of what impresses the fool. (#219)

Education consists not in cooperating in the free development of the individual, but in
appealing to the decency we all possess against the perversity we all possess. (#806)

To educate is not to transmit instructions, but rather aversions and fervors. (#1,773)

The idea of the free development of personality seems admirable as long as one does not
meet an individual whose personality has developed freely. (#436)

The common man often has a personality in everyday dealings.

But the effort to express it transforms him into an exponent of fashionable topics. (#776)

After several periods of urbanism, as well as several interludes of war, the rural and urban
context of the cultivated era will not survive except in linguistic atlases and etymological
dictionaries. (#1,398)

Doctrinaire individualism is dangerous not because it produces individuals, but because it

suppresses them.
The product of the doctrinaire individualism of the 19th century is the mass man of the 20th
century. (#705)

Individualism is the cradle of vulgarity. (#2,720)

The cultural standard of an intelligent people sinks as its standard of living rises. (#1,445)

Cultural rhetoric today replaces patriotic rhetoric, in the effusive expectorations of fools.
(#2,777)

It is fine to demand that the imbecile respect arts, letters, philosophy, the sciences, but let him
respect them in silence. (#2,895)

They call crowning mediocre men promoting culture. (#2,871)

It is not easy to discern whether contemporary journalism is a cynical way to get rich by
corrupting man or a cultural apostolate carried out by hopelessly uncivilized minds. (#863)

The apostles of culture eventually turn it into a business. (#1,610)

The peddlers of cultural objects would not be annoying if they did not sell them with the
rhetoric of an apostle. (#2,914)

When the business acumen of some exploits the cultural sanctimoniousness of others, one
says that culture is spreading. (#2,080)

The cultured man and the simple man do not take an interest in anything but what
spontaneously attracts them; the semi-cultured man only has artificial interests.
The semi-cultured man is the good fortune of the merchant of culture. (#2,233)

In addition to civilized societies and semi-civilized societies, there are pseudo-civilized

societies. (#2,907)

Capitalism is the vulgar side of the modern soul, socialism its tedious side. (#1,855)

Each individual calls culture the collection of things he regards with respectful boredom.
(#803)

The contemporary public is the first to readily buy what it neither needs nor likes. (#1,942)
The possibility of selling to the public any man-made object in the name of art is a democratic
phenomenon.
Democratic ages, in effect, foment the uncertainty of taste by abolishing every model.
If the most excellent work of art is still possible there, lesser art dies and extravagance
abounds.
Where an authority exists, on the other hand, enjoying unfamiliar works is not easy, but taste
is infallible when dealing with contemporary art, and lesser art flourishes. (#2,237)

To visit a museum or to read a classic are, for the contemporary masses, simple ethical
requirements. (#814)

Museums are the tourists punishment. (#2,412)

Admiring only mediocre works, or reading only masterpieces, characterize the uncultivated
reader. (#1,909)

The most dangerous illiteracy is not that of a man who disrespects all books, but that of a man
who respects them all. (#2,245)

Culture presumes that we will die educating ourselves, at whatever age we pass away. (#1,365)

An individuals culture is the sum total of intellectual or artistic objects that bring him
pleasure. (#241)

To call himself cultivated, it is not enough for an individual to adorn his specialty with bits
and pieces of other specialties.
Culture is not a group of special objects but a subjects specific attitude. (#484)

To become cultivated is to learn that a particular class of questions is meaningless. (#2,519)

In a century where the media publish endless stupidities, the cultured man is defined not by
what he knows but what he does not know. (#556)

The only man saved from intellectual vulgarity is the man who ignores what it is fashionable
to know. (#1,964)

The emancipated intellectual shares with his contemporaries the personal taste he prides
himself on. (#1,998)

The press always chooses what to praise with impeccably bad taste. (#1,555)

The desire to be informed is the dissolvent of culture. (#1,582)

The cultured man does not turn culture into a profession. (#503)

Culture lives from being a diversion and dies from being a profession. (#1,268)

An authentic reader is someone who reads for pleasure the books which everyone else only
studies. (#1,600)

The palate is the only suitable laboratory for the analysis of texts. (#1,955)

The cultural propaganda of the last decades (scholarly, journalistic, etc.) has not educated the
public; it has merely obtained the result, like so many a missionary, that the natives celebrate
their ceremonies in secret. (#788)
The now secular task of democratizing culture has achieved the result not that more people
admire, for example, Shakespeare or Racine, but that more people believe they admire them.
(#789)

The dissemination of culture has had the effect of enabling the fool to chatter about what he
does not know. (#1,092)

Civilizations enter into agony when they forget that there exists not merely an aesthetic
activity, but also an aesthetic of activity. (#2,449)

Cultural activities is an expression we hear not in the mouth of someone who spontaneously
engages in them, but in the mouth of someone who performs them for profit or for prestige.
(#787)

The barbarian either totally mocks or totally worships.

Civilization is a smile that discretely combines irony and respect. (#568)

To be civilized is to be able to criticize what we believe in without ceasing to believe in it.

(#835)

Vulgarity consists as much in disrespecting what deserves respect as in respecting what does
not deserve it. (#599)

The intelligent mans unjust judgments tend to be truths wrapped up in a bad mood. (#228)

South American exuberance is not abundance, but disorder. (#233)

The cultural expressions of these new countries are not originally born one from another,
like branches from the same trunk.
On the contrary, being imported, they superimpose themselves mechanically one onto
another, like aeolian alluvia. (#1,599)

The metics fascinated imitation is the solvent of cultures.

A culture, in fact, does not perish by absorbing exotic elements, but rather by being
assimilated and spread by foreign minds. (#1,761)

The forces that will ruin a civilization collaborate from its birth with the forces that construct
it. (#2,134)

The external adversary is less the enemy of a civilization than is internal attrition. (#2,582)

When only boorish solutions confront each other, it is difficult to express an opinion with
subtlety.
Rudeness is this centurys passport. (#263)

With good humor and pessimism it is not possible to be either wrong or bored. (#760)

Upon each person depends whether his soul, deprived of its many pretensions by the years, is
revealed as bitter spite or as humble resignation. (#549)

Let us not pompously recommend that the inevitable be accepted with heroism, but rather
that it be welcomed with courteous resignation. (#1,462)

To age with dignity is the task of every moment. (#271)

Only the years teach us to deal with our ignorance tactfully. (#2,901)
The soul is mans task. (#530)

In silent solitude only the soul capable of conquering in the most public disputes bears fruit.
The weakling begs for commotion. (#488)

The true aristocrat is the man who has an interior life. Whatever his origin, his rank, or his
fortune. (#594)

The distances between nations, social classes, cultures, and races, are a little thing.
The fault line runs between the plebeian mind and the patrician mind. (#1,766)

Those whose gratitude for receiving a benefit is transformed into devotion to the person who
grants it, instead of degenerating into the usual hatred aroused by all benefactors, are
aristocrats.
Even if they walk around in rags. (#831)

We only know how to carry ourselves with decency in front of the world when we know that
we are owed nothing.
Without the pained grimace of a frustrated creditor. (#1,257)

A civilized society is one where physical pain and pleasure are not the only arguments.
(#1,713)

Civilization is the sum total of internal and external repressions imposed on the amorphous
expansion of an individual or a society. (#2,239)

A decent man is one who makes demands upon himself that the circumstances do not make
upon him. (#1,794)

Professional worshipers of man believe they are authorized to scorn their fellow man.
The defense of human dignity allows them to be boors toward their neighbor. (#296)

A man with good manners excuses himself as he makes use of his rights. (#299)

The ignoramus believes that the expression aristocratic manners signified insolent behavior;
whoever investigates discovers that the expression signified courtesy, refinement, dignity.
(#2,842)

Courtesy is not incompatible with anything. (#1,427)

Courtesy is an obstacle to progress. (#1,717)

Man tends to exercise all his powers. The impossible seems to him the only legitimate limit.
A civilized man, however, is one who for various reasons refuses to do everything he can.
(#372)

Conservatism should not be a party but the normal attitude of every decent man. (#2,403)

Nothing is as difficult as to learn that force too can be ridiculous. (#411)

He who accepts the rank which nature assigns him does not turn into the mere absence of
what he is not.
Even the most modest thing has, in its proper place, immeasurable worth. (#324)

To be a protagonist in the drama of life, it is enough to be a perfect actor, whatever the role
one plays.
Life has no secondary roles, only secondary actors. (#416)

Whoever merely resigns himself to his lot feels frustrated by a destiny without meaning.
Whoever humbly accepts it knows that he just does not understand the significance of the
divine decision concerning him. (#811)

What is great, for the sensibility, is not the sum of the parts, but the quality of certain wholes.
Greatness of sizeevery modern building shows thisis not related to monumental greatness.
(#354)

Words are not enough for a civilization to be transmitted.

When its architectural landscape crumbles, a civilizations soul deserts. (#1,800)

The gesture, rather than the word, is the true transmitter of traditions. (#2,889)

Modern individualism is nothing but claiming as ones own the opinions everyone shares.
(#355)

When individuality withers, sociology flourishes. (#733)

Man is more capable of heroic acts than of decent gestures. (#423)

Civilization always consists in dressing oneself, not undressing. (#1,085)

Evening dress is the first step toward civilization. (#2,905)

Civilization is what is born when the soul does not surrender to its congenital vulgarity.
(#1,587)

He who abandons himself to his instincts degrades his face as obviously as he degrades his
soul. (#476)

Man can be granted all types of liberties, except that of dressing himself and of edifying his
taste. (#2,425)

Once youth is past, chastity forms a part not so much of ethics as of good taste. (#955)

Ethical conduct is the aesthetically satisfactory conduct. (#2,406)

Discipline is not so much a social necessity as an aesthetic obligation. (#477)

The society that does not discipline attitudes and gestures renounces social aesthetics.
(#2,120)

Not the man who has disciplined only his intelligence is cultivated, but rather the man who
also disciplines the movements of his soul and even the gestures of his hands. (#2,491)

Public gestures ought to be regulated by the strictest formalism in order to prevent that
feigned spontaneity that so pleases the fool. (#2,094)

Any rule is preferable to caprice.

The soul without discipline disintegrates into the ugliness of a larva. (#525)

The secular importance of religion lies less in its influence on our conduct than on the noble
sonority with which it enriches the soul. (#1,390)
Only religion can be popular without being vulgar. (#2,780)

Perhaps religious practices do not improve ethical behavior, but they do without question
improve manners. (#2,308)

Only churchmens hands knew, for a period of a few centuries, how to beautify conduct and
the soul. (#2,498)

Without religious routines souls unlearn subtle and polished sentiments. (#1,929)

Cultures dry out when their religious ingredients evaporate. (#1,811)

The liturgy can definitely only speak in Latin.

In the vernacular it is vulgar. (#1,465)

The classical languages have educational value because they are safe from the vulgarity with
which modern life corrupts the languages that are in use. (#2,061)

Someone who did not learn Latin and Greek goes through life convinced, even though he may
deny it, that he is only semi-cultured. (#2,860)

Individualism degenerates into the beatification of caprice. (#569)

What is vulgar is not what the crowd does, but rather what pleases it. (#470)

As long as the entertainment is sufficiently vulgar, nobody protests. (#1,349)

The taste of the masses is characterized not by their antipathy to the excellent, but by the
passivity with which they enjoy equally the good, the mediocre, and the bad.
The masses do not have bad taste. They simply do not have taste. (#695)

The people will adopt even refined opinions if those opinions are preached with crude
arguments. (#1,413)

Intellectual vulgarity attracts voters like flies. (#1,543)

Democracy does not entrust power to anyone who does not pay it the homage of sacrificing to
it his conscience and taste. (#905)

It is not in the hands of popular majorities where power is most easily perverted; it is in the
hands of the semi-educated. (#2,925)

The psychiatrist considers only vulgar behavior sane. (#575)

A sentiment is not sincere unless its manifestations deceive the professional psychologist.
(#2,342)

Sin ceases to seem like a fiction when we have been slapped in the face by its aesthetic
vulgarity. (#1,772)

Theoretical affability toward vice is not a proof of liberality and elegance, but of vulgarity.
(#2,035)

Vulgarity is born when authenticity is lost.

Authenticity is lost when we search for it. (#777)
Serenity is the fruit of uncertainty freely accepted. (#550)
The Art of Writing
Note: This entry is designed to gather into one place the aphorisms in which Gmez Dvila mentions the art
of writing. Some related aphorisms may be found under the label "language."

The reader will not find aphorisms in these pages.

My brief sentences are the dots of color in a pointillist painting. (#2)

What I say here will seem trivial to whoever does not know everything to which I allude.
(#1,474)

Allusion is the only way to express what is intimate without distorting it. (#2,358)

The modern writer forgets that only the allusion to the gestures of love captures its essence.
(#2,581)

Certain ideas are only clear when formulated, but others are only clear when alluded to.
(#2,741)

Only he who suggests more than what he expresses can be reread. (#2,771)

Many people believe that a laconic statement is dogmatic and judge the generosity of an
intelligence by the verbosity of its prose. (#865)

Phrases are pebbles that the writer tosses into the readers soul.
The diameter of the concentric waves they displace depends on the dimensions of the pond.
(#43)

The definition locates the object, but only the description captures it. (#1,755)

The writer arranges for syntax to return to thought the simplicity which words take away.
(#59)

Perfect prose is prose which the ingenuous reader does not notice is well written. (#2,902)

Write concisely, so as to finish before making the reader sick. (#82)

A sentence should be hard like a rock and should shake like a branch. (#498)

A phrase should ruffle its wings like a falcon in captivity. (#2,511)

The writer who has not tortured his sentences tortures his reader. (#990)

Being common and customary without being predictable is the secret of good prose. (#1,651)

Whoever stuffs his text full of idiomatic expressions creates linguistic folklore for literary
tourists. (#2,392)

Avoid repeating a word is the favorite rule of rhetoric of those who do not know how to write.
(#2,439)

He who is not aware that two opposite adjectives simultaneously qualify every object should
not speak of anything. (#95)

Prolixity is not an excess of words but a dearth of ideas. (#111)

No writer has ever been born who did not write too much. (#2,711)

Literature does not die because nobody writes, but when everybody writes. (#1,256)

Political activity ceases to tempt the intelligent writer, when he finally understands that there
is no intelligent text that will succeed in ousting even a small-town mayor. (#2,812)

Journalists and politicians do not know how to distinguish between the development of an
idea and the lengthening of a sentence. (#884)

Eloquence is the child of presumption. (#125)

Clarity is the virtue of a man who does not distrust what he says. (#1,956)

To cause confusion, ambiguity is more than enough; clarity suffices. (#2,146)

The fewer adjectives we waste, the more difficult it is to lie. (#1,663)

Literary skill consists in keeping a phrase at the right temperature. (#1,885)

The professorial tone is not characteristic of one who knows, but of one who doubts. (#227)

Words are born among the people, flourish among writers, and die in the mouth of the middle
class. (#2,898)

Writing would be easy if the same phrase did not appear alternately, depending on the day
and the hour, mediocre and excellent. (#142)

If words do not replace anything, only they complete everything. (#1,737)

When we say that words transfigure, the fool mistakenly thinks that they adulterate. (#1,875)

Triviality is the price of communication. (#187)

Speech was given to man not to deceive, but to deceive himself. (#198)

Journalism is writing exclusively for others. (#723)

To write honestly for the rest, one must write fundamentally for oneself. (#2,507)

We who say what we think, without precaution or reticence, cannot be taken advantage of
even by those who think like we do. (#1,943)

When he believes he says what he wants, the writer only says what he can. (#246)

The writer cannot pride himself on the successes he attains, but on the mistakes he avoids.
(#926)

The writer who does not offer intellectual trifles for sale cannot complain of his limited
success. (#1,156)

A genuine vocation leads the writer to write only for himself: first out of pride, then out of
humility. (#415)

Writing is the only way to distance oneself from the century in which it was ones lot to be
born. (#2,988)
To write for posterity is not to worry whether they will read us tomorrow.
It is to aspire to a certain quality of writing.
Even when no one reads us. (#1,626)

I do not belong to a world that is passing away.

I prolong and transmit a truth that does not die. (#1,627)

My convictions are the same as those of an old woman praying in the corner of a church.
(#2,794)

The writer should be only his own spokesman. (#1,239)

The first step of wisdom is to admit, with good humor, that our ideas have no reason to
interest anybody. (#427)

Resistance is futile when everything in the world is conspiring to destroy what we admire.
We are always left, however, with an incorruptible soul, so that we might contemplate, judge,
and disdain. (#510)

Nobody thinks seriously as long as originality matters to him. (#287)

Whoever cites an author shows that he was incapable of assimilating him. (#669)

A man does not communicate with another man except when the one writes in his solitude
and the other reads him in his own.
Conversations are either a diversion, a swindle, or a fencing match. (#2,291)

The writer who does not insist on convincing us wastes less of our time, and sometimes even
convinces us. (#2,590)

In unremarkable texts we soon trip on phrases that penetrate into us, as if a sword has been
thrust into us up to the hilt. (#2,834)

We eventually understand the man who knows what he is saying, no matter how complicated
what it is he is saying.
But it is impossible to understand the man who merely imagines that he knows [what he is
saying]. (#963)

Only in what he manages to express nobly does man grasp profound truths. (#1,871)

Nothing is so important that it does not matter how it is written. (#2,682)

Literature is not a psychological drug, but a complex means of communication for saying
complex things.
A melodramatic or cacophonous text, besides being ugly, is false. (#1,959)

The writer never confesses to anything except what fashion authorizes. (#548)

A ridiculous sense of shame will not allow the intelligent writer today to deal with anything
but obscene topics.
But since he learned not to be ashamed of anything, he should not be ashamed of decent
sentiments. (#1,664)

When a language is undergoing corruption, its speakers believe it is being brought up to date.
In the youthfulness of contemporary prose there are views of carcasses. (#1,653)
The virtual admirer is what corrupts prose. (#696)

An illustrious author is not someone whom many people read, but someone whom many
people believe they have read. (#1,205)

To live with lucidity a simple, quiet, discreet life among intelligent books, loving a few beings.
(#497)

Words arrive one day in the hands of a patient writer like flocks of doves. (#2,518)

The traditional commonplace scandalizes modern man.

The most subversive book in our time would be a compendium of old proverbs. (#404)

I have no pretensions to originality: the commonplace, if it is old, will do for me. (#2,692)

A simple comma at times distinguishes a trivial remark from an idea. (#633)

A language's attrition is faster, and the civilization that rests on it more fragile, when
grammatical pedantry is forgotten.
Civilizations are periods of standard grammar. (#1,825)

The only indices of civilization are the clarity, lucidity, order, good manners of everyday prose.
(#2,636)

When we think that a writers soul interests us, it is merely because we are calling his talent
soul. (#675)

A writers biographers tend to eliminate the person in order to occupy themselves with his
insignificant life. (#968)

Without dignity, without sobriety, without refined manners, there is no prose that fully
satisfies.
We demand of the book we read not just talent, but also good breeding. (#643)

The hand that has not learned how to caress does not know how to write. (#1,728)

It is not just to reproach this centurys writers for their bad taste when the very notion of taste
has perished. (#1,123)

The imbecile is betrayed less by what he says than by his diction. (#2,695)

Confusion is the normal result of a dialogue.

Except when a single author invents it. (#939)

To understand a text, one must walk around it slowly, since no one gets in except through
invisible posterns. (#2,096)

The only pretension I have is that of not having written a linear book, but a concentric book.
(#2,574)

The fragment is the medium of expression of one who has learned that man lives among
fragments. (#2,289)

The continuous discourse tends to conceal the breaks within being.

The fragment is the expression of honest thought. (#2,554)
I distrust the system deliberately constructed by thought; I trust in the one that results from
the pattern of its footprints. (#1,924)

To accuse the aphorism of expressing only part of the truth is tantamount to supposing that a
verbose discourse can express all of it. (#2,351)

The noblest things on earth may not exist except in the words that evoke them.
But it is enough that they be there for them to be. (#972)

When the desire for other places, other centuries, awakens in us, it is not really in this or that
time, in this or that country, where we desire to live, but in the very phrases of the writer who
knew how to speak to us of that country or that time. (#983)

The writers talent lies not in describing a person, a landscape, or a scene, but in making us
believe he did. (#1,157)

The voice that seduces us is not the voice with which the writer is born, but the one which is
born from the encounter of his talent with his language.
The mysterious person produced by his unmistakable use of language. (#1,660)

Words are the true adventures of the authentic writer. (#2,705)

A writer should know that only a few of those who look at him will actually see him. (#2,009)

We call the beauty of a language the skill with which some write it. (#1,395)

The writer invites us to understand his language, not to translate it into the language of our
equivalencies. (#1,625)