Frasi di Miguel de Unamuno pagina 4

“L'amore, con il solo amare, e senza operare null'altro, compie un’eroica fatica.”

Nebbia

“Il vero servo di Dio non ha altra patria che il cielo.”

“I veri atei sono pazzamente innamorati di Dio.”

Diario intimo

“Noi uomini viviamo insieme, ma ognuno muore da solo e la morte è la suprema solitudine.”

L'agonia del Cristianesimo

“Una fede che non dubita è una fede morta.”

L'agonia del Cristianesimo

“Bisogna cercare la verità e non la ragione delle cose e la verità si cerca con l'umiltà.”

L'agonia del Cristianesimo

Frasi sulla verit di Miguel de Unamuno

“La fede è la prova della verità di ciò che si crede.”

Diario intimo

“La verità è qualcosa di collettivo, sociale, perfino civile: è vero quello che accettiamo e su cui c'intendiamo. E il cristianesimo è qualcosa d'individuale e di non comunicabile. Ecco perché agonizza in ognuno di noi.”

Diario intimo

“Accade invariabilmente che il punto di partenza della saggezza sia la paura.”

L'agonia del Cristianesimo

Miguel de Unamuno Frasi e Citazioni

“Il mestiere dei cristiani non è vendere il pane ma il lievito.”

Origine: Citato in John Lukacs, Democrazia e populismo, traduzione di Giovanni Ferrara degli Uberti, Longanesi, 2006, p. 190.

“Muore tutto, tutto, tutto; tutto è morto per me! Ed è peggio che tutto muoia per me che io muoia al tutto.”

Origine: Citato in Giacomo Panizza, Capaci di futuro, Rubbettino Editore, 2005.

“Soltanto chi mette a prova l'assurdo è capace di conquistar l'impossibile.”

Nebbia

Miguel de Unamuno Vida de Don Quijote y Sancho según Miguel de Cervantes

Origine: Spesso questa citazione viene erroneamente attribuita, in forme simili, a Albert Einstein e Maurits Cornelis Escher, in realtà le prime attribuzioni ai due sono tardive rispetto alla data della loro morte (1997 per Einstein, morto nel 1955 e 2007 per Escher, morto nel 1971). <br class="br">Origine: Da Vita di don Chisciotte e Sancio Panza (Vida de Don Quijote y Sancho, 1905), traduzione di Antonio Gasparetti, Mondadori, 2006, p. 158 https://books.google.it/books?id=100k18ZHLikC&pg=PA158. ISBN 884249884X

“La visione del tuo vicino è tanto vera per lui quanto la tua stesa visione è vera per te.”

“Chi impone la fede a un altro con la spada, quello che cerca di convincere è se stesso.”

“L'essenza dell'uomo è la pigrizia e quindi l'orrore della responsabilità.”

L'agonia del Cristianesimo

“La pedagogia gesuitica è profondamente anticristiana.”

L'agonia del Cristianesimo

“La sofferenza dei monaci e delle monache, dei solitari d'ambo i sessi, non è una sofferenza della sessualità ma di maternità e di paternità, cioè di finalità.”

L'agonia del Cristianesimo

“La storia è il pensiero di Dio sulla terra degli uomini.”

L'agonia del Cristianesimo

“Non c'è maggior consolazione di quella della desolazione, come non c'è speranza più attiva di quella dei disperati.”

L'agonia del Cristianesimo

“Tutte le ortodossie hanno cominciato con l'essere eresie.”

L'agonia del Cristianesimo

“Vedo la politica elevata a religione e la religione elevata a politica.”

L'agonia del Cristianesimo

“Ciò che è divinamente umano non è il sacrificarsi sull'altare delle idee. Mi interessano più le persone che le loro dottrine, e queste solo in quanto mi rivelano quelle.”

L'agonia del Cristianesimo

“Colui che vive lottando contro la stessa vita agonizza.”

Origine: Citato in Lucrezia Cipriani Panunzio, Quimo-Casey un antieroe, La Fiera Letteraria, n. 17, aprile 1973.

“Detesto ogni etichetta: semmai la più sopportabile mi sarebbe quella di ideoclasta.”

Origine: Citato in Thomas Merton, Presentazione a Ernesto Cardenal, Canto all'amore, Cittadella Editrice.

“La più odiosa di tutte le tirannie è, secondo me, quella delle idee…”

“L'uso danneggia e persino distrugge la bellezza. La più nobile funzione di un oggetto è essere contemplato.”

“Il caso è l'intimo ritmo del mondo, il caso è l'anima della poesia.”

Nebbia

“Noi uomini non soccombiamo alle grandi pene o alle grandi allegrie perché queste pene e queste allegrie sono avvolte in un'immensa nebbia di piccoli incidenti. E la vita è questo, nebbia.”

Nebbia

“La smania di viaggiare deriva dalla topofobia e non dalla filotopia.”

Nebbia

“Love is a contradiction if there is no God.”

Nebbia

Miguel de Unamuno: Frasi in inglese

“And the other Don Quixote remained here among us, fighting with desperation. And does he not fight out of despair? …But "despair is the master of possibilities," as we learn from Salazar y Torres (Elegir al enemigo, Act I.), and it is despair and despair alone that begets heroic hope, absurd hope, mad hope. Spero quia absurdum [I hope because it is absurd], it ought to have been said, rather than credo”

The Tragic Sense of Life (1913), VII : Love, Suffering, Pity

“"And the upshot of all this," so I have been told more than once and by more than one person, "will be simply that all you will succeed in doing will be to drive people to the wildest Catholicism." And I have been accused of being a reactionary and even a Jesuit. Be it so!… I know very well it is madness to seek to turn the waters of the river back to their source, and that it is only the ignorant who seek to find in the past a remedy for their present ills; but I know too that anyone who fights for any ideal whatever, although his ideal may seem to lie in the past, is driving the world on to the future, and that the only reactionaries are those who find themselves at home in the present. Every supposed restoration of the past is a creation of the future, and if the past which it is sought to restore is a dream, something imperfectly known, so much the better.”

Credo quia absurdam — I believe because it is absurd
The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy

“And above all, we must feel and act as if an endless continuation of our earthly life awaited us after death; and if it be that nothingness is the fate that awaits us we must not, in the words of Obermann, so act that it shall be a just fate.”

The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy

“Just as eunuchs will never know aesthetics as applied to the selection of beautiful women, so neither will pure rationalists ever know ethics, nor will they ever succeed in defining happiness, for happiness is a thing that is lived and felt, not a thing that is reasoned or defined.”

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis

“And what has Don Quixote left, do you ask? I answer, he has left himself, and a man, a living and eternal man, is worth all the theories and all the philosophies. Other peoples have left chiefly institutions, books; we have left souls; St. Teresa is worth any institution, any Critique of Pure Reason.”

The Tragic Sense of Life (1913), V : The Rationalist Dissolution

“Reason perhaps teaches certain bourgeois virtues, but it does not make either heroes or saints.”

The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy

“Once the needs of hunger are satisfied — and they are soon satisfied — the vanity, the necessity — for it is a necessity — arises of imposing ourselves upon and surviving in others. Man habitually sacrifices his life to his purse, but he sacrifices his purse to his vanity. He boasts even of his weakness and his misfortunes, for want of anything better to boast of, and is like a child who, in order to attract attention, struts about with a bandaged finger.”

The Tragic Sense of Life (1913), XI : The Practical Problem

“Faith which does not doubt is dead faith.”

The Tragic Sense of Life (1913), III : The Hunger of Immortality

“Philosophy and religion are enemies, and because they are enemies they have need of one another. There is no religion without some philosophical basis, no philosophy without roots in religion. … the attacks which are directed against religion from a presumed scientific or philosophical point of view are merely attacks from another but opposing religious point of view.”

Fe que no duda es fe muerta.
La Agonía del Cristianismo (The Agony of Christianity) (1931)

“The philosophical thought of Kant, the supreme flower of the Germanic people, has its roots in the religious feeling of Luther, and it is not possible for Kantism, especially the practical part of it, to take root and bring forth flower and fruit in peoples who have not undergone the experience of the Reformation and who perhaps were incapable of experiencing it. Kantism is Protestant, and we Spaniards are fundamentally Catholic. And if Krause struck some roots here — more numerous and more permanent than is commonly supposed — it is because Krause has roots in pietism, and pietism, as Ritschl has demonstrated in his Geschichte des Pietismus, has specifically Catholic roots and may be described as the irruption, or rather the persistence of Catholic mysticism in the heart of Protestant rationalism. And this explains why not a few Catholic thinkers in Spain became followers of Krause.”

The Tragic Sense of Life (1913), VI : In the Depths of the Abyss

“A man, in so far as he is an individual, may be very sharply detached from others, a sort of spiritual crustacean, and yet be very poor in differentiating content. And further, it is true on the other hand that the more personality a man has and the greater his interior riches and the more he is a society within himself, the less brusquely he is divided from his fellows.”

The Tragic Sense of Life (1913), XI : The Practical Problem

“Seek, therefore, thyself! But in finding oneself, does not one find one's own nothingness?… Carlyle answers (Past and Present, book iii, chap. xi.). "The latest Gospel in the world is, Know thy work and do it. Know thyself: long enough has that poor self of thine tormented thee; thou wilt never get to know it, I believe! Think it thy business, this of knowing thyself; thou art an unknowable individual: know what thou canst work at; and work at it, like Hercules. That will be thine better plan." …and what is my work? — without thinking about myself, is to love God…. And on the other hand, in loving God in myself, am I not loving myself more than God, am I not loving myself in God?”

The Tragic Sense of Life (1913), VIII : From God to God

“Is there not therefore rational necessity, but vital anguish that impels us to believe in God. And to believe in God — I must reiterate it yet again — is, before all and above all, to feel a hunger for God, a hunger for divinity, to be sensible to his lack and absence, to wish that God may exist. And it is the wish to save the human finality of the Universe. For one might even come to resign oneself to being absorbed by God, if it be that our consciousness is based upon Consciousness, if consciousness is the end of the Universe.”

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis

“I must avert here once again to my view of the opposition that exists between individuality and personality, notwithstanding the fact that the one demands the other. Individuality is, if I may so express it, the container or thing which contains, personality the content or thing contained, or I might say that my personality is in a certain sense my comprehension, that which I comprehend or embrace within myself — which is in a certain way the whole Universe — and that my individuality is my extension; the one my infinite, the other my finite.”

The Tragic Sense of Life (1913), VIII : From God to God

“"The bitterest sorrow that man can know is to aspire to do much and to achieve nothing"… so Herodotus relates that a Persian said to a Theban at a banquet (book ix., chap. xvi.). And it is true. With knowledge and desire we can embrace everything, or almost everything; with the will nothing, or almost nothing. And contemplation is not happiness — no! not if this contemplation implies impotence. And out of this collision between our knowledge and our power pity arises.”

The Tragic Sense of Life (1913), VIII : From God to God

“I have spoken of the forceful sonnets of that tragic Portuguese, Antero de Quental, who died by his own hand. Feeling acutely for the plight of his country on the occasion of the British ultimatum in 1890, he wrote as follows: "An English statesman of the last century, who was also undoubtedly a perspicacious observer and a philosopher, Horace Walpole, said that for those who feel, life is a tragedy, and a comedy for those who think. Very well then, if we are destined to end tragically, we Portuguese, we who feel, we would rather prefer this terrible, but noble destiny to that which is reserved, and perhaps at no very remote future date, for England, the country that thinks and calculates, whose destiny it is to finish miserably and comically." …we twin-brothers of the Atlantic seaboard have always been distinguished by a certain pedantry of feeling, but there remains a basis of truth underlying this terrible idea — namely that some peoples, those who put thought above feeling, I should say reason above faith, die comically, while those die tragically who put faith above reason.”

The Tragic Sense of Life (1913), VII : Love, Suffering, Pity

“The vanity of the passing world and love are the two fundamental and heart-penetrating notes of true poetry. And they are two notes of which neither can be sounded without causing the other to vibrate. The feeling of the vanity of the passing world kindles love in us, the only thing that triumphs over the vain and transitory, the only thing that fills life again and eternalizes it.”

The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy

“But it has been necessary, for the benefit of the social order, to convert religion into a kind of police system, and hence hell. Oriental or Greek Christianity is predominantly eschatological, Protestantism predominantly ethical, and Catholicism is a compromise between the two, although with the eschatological element predominating.”

The Tragic Sense of Life (1913), III : The Hunger of Immortality

“Proceeding from ourselves, from our own human consciousness, the only consciousness which we feel from within and in which feeling is identical with being, we attribute some sort of consciousness, more or less dim, to all living things, and even to the stones themselves, for they also live. And the evolution of organic beings is simply the struggle to realize fullness of consciousness through suffering, a continual aspiration to be others without ceasing to be themselves, to break and yet to preserve their proper limits.”

The Tragic Sense of Life (1913), IV : The Essence of Catholicism

“We men do nothing but lie and make ourselves important. Speech was invented for the purpose of magnifying all of our sensations and impressions — perhaps so that we could believe in them.”

The Tragic Sense of Life (1913), VII : Love, Suffering, Pity

“But the capacity to enjoy is impossible without the capacity to suffer; and the faculty of enjoyment is one with that of pain. Whosoever does not suffer does not enjoy, just as whosoever is insensible to cold is insensible to heat.”

Niebla [Mist] (1914)

“For what is specific in the Catholic religion is immortalization and not justification, in the Protestant sense. Rather is this latter ethical. It is from Kant, in spite of what orthodox Protestants may think of him, that Protestantism derived its penultimate conclusions — namely, that religion rests upon morality, and not morality upon religion, as in Catholicism.”

The Tragic Sense of Life (1913), VII : Love, Suffering, Pity

“Like monarchy, monotheism had a martial origin. "It is only on the march and it time of war," says Robertson Smith in The Prophets of Israel, "that a nomad people feels any urgent need of a central authority, and so it came about that in the first beginnings of national organization, centering in the sanctuary of the ark, Israel was thought of mainly as a host of Jehovah. the very name of Israel is martial, and means 'God (El) fighteth,' and Jehovah in the Old Testament is Iahwé Cebāôth — the Jehovah of the armies of Israel. It was on the battlefield that Jehovah's presence was most clearly realized; but in primitive nations the leader in time of war is also the natural judge in time of peace."”

The Tragic Sense of Life (1913), IV : The Essence of Catholicism

“The devil is an angel too.”

The Tragic Sense of Life (1913), VIII : From God to God

“An eternal purgatory, then, rather than a heaven of glory; an eternal ascent. If there is an end to all suffering, however pure and spiritualized we may suppose it to be, if there is an end to all desire, what is it that makes the blessed in paradise go on living? If in paradise they do not suffer for want of God, how shall they love Him? And if there, in the heaven of glory, while they behold God little by little and closer and closer, yet without ever wholly attaining Him, there does not always remain something more for them to know and desire, if there does not always remain a substratum of doubt, how shall they not fall asleep?”

Tres novelas ejemplares y un prólogo [Three Exemplary Novels and a Prologue] (1920); Two Mothers

“And yet this might not necessarily involve the conversion of the Trinity into a Quaternity. If… in Greek, spirit, instead of being neuter had been feminine, who can say that the Virgin Mary might not already have become an incarnation or humanization of the Holy Spirit? …And thus a dogmatic evolution would have been effected parallel to that of the divinization of Jesus, the Son, and his identification with the Word.”

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis

“The only way to give finality to the world is to give it consciousness. For where there is no consciousness there is no finality, finality presupposing a purpose. And… faith in God is based simply upon the vital need of giving finality to existence, of making it answer to a purpose. We need God, not in order to understand the why, but in order to feel and sustain the ultimate wherefore, to give a meaning to the Universe.”

The Tragic Sense of Life (1913), VIII : From God to God

“The immeasurable beauty of life is a very fine thing to write about, and there are, indeed, some who resign themselves to accept it and accept it as it is, and even some who would persuade us that there is no problem in the "trap." But it has been said by Calderón that "to seek to persuade a man that the misfortunes which he suffers are not misfortunes, does not console him for them, but it is another misfortune in addition." And furthermore, "only the heart can speak to the heart," as Fray Diego de Estella said”

The Tragic Sense of Life (1913), VII : Love, Suffering, Pity

“Use harms and even destroys beauty. The noblest function of an object is to be contemplated.”

Vanidad del Mundo, cap. xxi.
The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy