Lev Shestov Quotes

But it will be asked: What is the force and power of the blessings and curses of men, even if these men be such giants as Plato and Aristotle? Does truth become more true because Aristotle blesses it, or does it become error because Plato curses it? Is it given men to judge the truths, to decide the fate of the truths? On the contrary, it is the truths which judge men and decide their fate and not men who rule over the truths. Men, the great as well as the small, are born and die, appear and disappear - but the truth remains. When no one had as yet begun to "think" or to "search," the truths which later revealed themselves to men already existed. And when men will have finally disappeared from the face of the earth, or will have lost the faculty of thinking, the truths will not suffer therefrom.

St. Augustine hated the Stoics, Dostoevsky hated the Russian Liberals. At first sight this seems a quite inexplicable peculiarity. Both were convinced Christians, both spoke so much of love, and suddenly - such hate! And against whom? Against the Stoics, who preached self-abnegation, who esteemed virtue above all things in the world, and against the Liberals who also exalted virtue above all things! But the fact remains: Dostoevsky spoke in rage of Stassyulevitch and Gradovsky; Augustine could not be calm when he spoke the names of those pre-Stoic Stoics, Regulus and Mutius Scaevola, and even Socrates, the idol of the ancient world, appeared to him a bogey. Obviously Augustine and Dostoevsky were terrified and appalled by the mere thought of the possibility of such men as Scaevola and Gradovsky - men capable of loving virtue for its own sake, of seeing virtue as an end in itself. Dostoevsky says openly in the Diary of a Writer that the only idea capable of inspiring a man is that of the immortality of the soul.

If Darwin had seen in life what Dostoevsky saw, he would not have talked of the law of the preservation of species, but of its destruction.

They certified that I was sane; but I know that I am mad." This confession gives us the key to what is most important and significant in Tolstoy's hidden life.

But Dostoevsky does allow himself to ask just this very question: whether our reason has any right to judge between the possible and the impossible.

Suffering "buys" something, and this something possesses a certain value for all of us, for common consciousness; by suffering we buy the right to judge.

Life would again have to make superhuman efforts, "as in a battle," to break open for himself a path through the truths created by the sciences which "dream of being but cannot see it in waking reality.