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“[Dostoevsky] soon began to notice that the life of freedom came more and more to resemble the life in the convict settlement, and that “the vast dome of the sky” which had seemed to him limitless when he was in prison now began to crush and to press on him as much as the barrack vaults had used to do; that the ideals which had sustained his fainting soul when he lived amongst the lowest dregs of humanity and shared their fate had not made a better man of him, nor liberated him, but on the contrary weighed him down and humiliated him as grievously as the chains of his prison. . . . Dostoevsky suddenly “saw” that the sky and the prison walls, ideals and chains are not contradictory to one another, as he had wished and thought formerly, when he still wished and thought like normal men.”
― In Job's Balances: A collection of essays by Lev Shestov
― In Job's Balances: A collection of essays by Lev Shestov

“Instead of being a sign of their inferiority, the lack of abstract thinking among cats is a mark of their freedom of mind. Thinking in generalities slides easily into a superstitious faith in language. Much of the history of philosophy consists of the worship of linguistic fictions. Relying on what they can touch, smell and see, cats are not ruled by words.
Philosophy testifies to the frailty of the human mind. Humans philosophize for the same reason they pray. They know the meaning they have fashioned in their lives is fragile and live in dread of its breaking down. Death is the ultimate breakdown in meaning, since it marks the end of any story they have told themselves.”
― Feline Philosophy: Cats and the Meaning of Life
Philosophy testifies to the frailty of the human mind. Humans philosophize for the same reason they pray. They know the meaning they have fashioned in their lives is fragile and live in dread of its breaking down. Death is the ultimate breakdown in meaning, since it marks the end of any story they have told themselves.”
― Feline Philosophy: Cats and the Meaning of Life

“The profusion of the stars told him unambiguously that he was doomed to die”
― Everyman
― Everyman

“For why do the successful owe anything to the less-advantaged members of society? The answer to this question depends on recognizing that, for all our striving, we are not self-made and self-sufficient; finding ourselves in a society that prizes our talents is our good fortune, not our due. A lively sense of the contingency of our lot can inspire a certain humility: "There, but for the grace of God, or the accident of birth, or the mystery of fate, go I." Such humility is the beginning of the way back from the harsh ethic of success that drives us apart. It points beyond the tyranny of merit toward a less rancorous, more generous public life.”
― The Tyranny of Merit: What's Become of the Common Good?
― The Tyranny of Merit: What's Become of the Common Good?

“De súbito me vi agarrando la cruz de granito de Cuatro Postes. Apenas me atrevía a darme la vuelta y tender la vista sobre la ciudad nevada. Cuando lo hice, un sentimiento amplio, inconcreto, me resbaló por la espalda. La ciudad, ebria de luna, era un bello producto de contrastes. Brotaba de la tierra dibujada en claroscuros ofensivos. Era un espectáculo fosforescente y pálido, con algo de endeble, de exinanido y de nostálgico. La torre de la Catedral sobresalía al fondo como un capitán de un ejército de piedra. En su derredor las moles, en blanco y negro, de la torre de Velasco, del torreón de los Guzmanes, del Mosén Rubí... Ávila emergía de la nieve mística y escandalosamente blanca, como una monja o una niña vestida de primera comunión. Tenía un sello antiguo, hermético, de maciza solidez patriarcal. La villa, centrada en plena y opulenta civilización, era como una armadura detonando en una reunión de fraques. Imaginé que no otra, en todo el mundo, podía ser la cuna de Santa Teresa. Porque su espíritu impregnaba, una por una, cada una de sus piedras y sus torres.”
― La sombra del ciprés es alargada
― La sombra del ciprés es alargada
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