The external world of physics has … become a world of shadows. In removing our illusions we have removed the substance, for indeed we have seen that substance is one of the greatest of our illusions. … The sparsely spread nuclei of electric force become a tangible solid; their restless agitation becomes the warmth of summer; the octave of aethereal vibrations becomes a gorgeous rainbow. Nor does the alchemy stop here. In the transmuted world new significances arise which are scarcely to be traced in the world of symbols; so that it becomes a world of beauty and purpose — and, alas, suffering and evil. The frank realisation that physical science is concerned with a world of shadows is one of the most significant of recent advances.
Wisdom will not go with comforting illusions, false sentiment, or the use of rose-colored glasses.
Sometimes people don't want to hear the truth because they don't want their illusions destroyed.
cognitive illusions are difficult to overcome. That is why education of the public is doomed to fail and paternalistic strategies to maneuver people into doing the “right” things are the only viable alternative.
The mere reality of life would be inconceivably poor without the charm of fancy, which brings in its bosom, no doubt, as many vain fears as idle hopes, but lends much oftener to the illusions it calls up a gay flattering hue than one which inspires terror.
An era can be said to end when its basic illusions are exhausted.
He was cold to me after I’d given him my spiel about once-a-whore-always-a-whore. Probably I’d torn down some of his illusions about quiet little girls not growing up into dirty prostitutes, but whatever.
People are so ridiculous with their illusions, carrying their fool's caps unawares, thinking their own lies opaque while everybody else's are transparent, making themselves exceptions to everything, as if when all the world looked yellow under a lamp they alone were rosy.--_George Eliot._
Don't part with your illusions. When they are gone you may still exist, but you have ceased to live.
Apparently the rise of consciousness is linked to certain kinds of privation. It is the bitterness of self-consciousness that we knowers know best. Critical of the illusions that sustained mankind in earlier times, this self-consciousness of ours does little to sustain us now. The question is: which is disenchanted, the world itself or the consciousness we have of it?
Reason may cure illusions but not suffering.--_Alfred de Musset._
Led by illusions romantic and subtle deceptions of fancy, / Pleasure disguised as duty, and love in the semblance of friendship.
Feel disillusioned? I've got some great new illusions, right here!
Sweet pliability of man's spirit, that can at once surrender itself to illusions which cheat expectation and sorrow of their weary moments!
The changing wisdom of successive generations discards ideas, questions facts, demolishes theories. But the artist appeals to that part of our being which is not dependent on wisdom: to that in us which is a gift and not an acquisition — and, therefore, more permanently enduring. He speaks to our capacity for delight and wonder, to the sense of mystery surrounding our lives; to our sense of pity, and beauty, and pain; to the latent feeling of fellowship with all creation — and to the subtle but invincible, conviction of solidarity that knits together the loneliness of innumerable hearts: to the solidarity in dreams, in joy, in sorrow, in aspirations, in illusions, in hope, in fear, which binds men to each other, which binds together all humanity — the dead to the living and the living to the unborn.
Would that loving Father begin such a work in us as is now going on, and then destroy it, leave it unfinished? No, what is will be; what really is in us will always be; we shall be because we are. Many things which are now will change, but what we really are we shall always be; and if love forms really part of our very life, that love, changed it may be, purified, sanctified, will be with us, and remain with us through that greatest change which we call death. The pangs of death will be the same for all that, just as the pangs of childbirth seem ordained by God in order to moderate the exceeding joy that a child is born into the world. And as the pain is forgotten when the child is born, so it will be after death--the joy will be commensurate to the sorrow. The sorrow is but the effort necessary to raise ourselves to that new and higher state of being, and without that supreme effort or agony, the new life that waits for us is beyond our horizon, beyond our conception. It is childish to try to anticipate, we cannot know anything about it; we are meant to be ignorant; even the _Divina Commedia_ of a great poet and thinker is but child's play, and nothing else.... No illusions, no anticipations; only that certainty, that quiet rest in God, that submissive expectation of the soul, which knows that all is good, all comes from God, all tends to God.
And who doubts that if we dreamt in company, and if by chance men's dreams agreed, which is common enough, and if we were always alone when awake, we should believe that the conditions were reversed? In a word, as we often dream that we dream, and heap vision upon vision, it may well be that this life itself is but a dream, on which the others are grafted, from which we wake at death; having in our lifetime as few principles of what is good and true, as during natural sleep, the different thoughts which agitate us being perhaps only illusions like those of the flight of time and the vain fantasies of our dreams....
Truth is too simple for us; we do not like those who unmask our illusions.
And more than this: That no one has any certainty, apart from faith, whether he wake or sleep, seeing that in sleep we firmly believe we are awake, we believe that we see space, figure, and motion, we are aware of the lapse and measure of time; in a word we act as though we were awake. So that half of our life being passed in sleep, we have by our own avowal, no idea of truth, whatever we may suppose. Since then all our sentiments are illusions, who can tell but that the other half of life wherein we fancy ourselves awake be not another sleep somewhat different from the former, from which we wake when we fancy ourselves asleep?
Most terrors are but spectral illusions.
Judged by an ethical standard, nothing can be less satisfactory than the position in which we find ourselves. In a real, though incomplete, degree we have attained the condition of peace which is the main object of social organization; and, for argument's sake, it may be assumed that we desire nothing but that which is in itself innocent and praiseworthy--namely, the enjoyment of the fruits of honest industry. And lo! in spite of ourselves, we are in reality engaged in an internecine struggle for existence with our presumably no less peaceful and well-meaning neighbours. We seek peace and we do not ensue it. The moral nature in us asks for no more than is compatible with the general good; the non-moral nature proclaims and acts upon that fine old Scottish family motto, "Thou shalt starve ere I want." Let us be under no illusions, then. So long as unlimited multiplication goes on, no social organization which has ever been devised, or is likely to be devised, no fiddle-faddling with the distribution of wealth, will deliver society from the tendency to be destroyed by the reproduction within itself, in its intensest form, of that struggle for existence the limitation of which is the object of society. And however shocking to the moral sense this eternal competition of man against man and of nation against nation may be; however revolting may be the accumulation of misery at the negative pole of society, in contrast with that of monstrous wealth at the positive pole; this state of things must abide, and grow continually worse, so long as Istar holds her way unchecked. It is the true riddle of the Sphinx; and every nation which does not solve it will sooner or later be devoured by the monster itself has generated.
The more I want to get something done, the less I call it work.
Hacker's Law: The belief that enhanced understanding will necessarily stir a nation to action is one of mankind's oldest illusions.
"Richard, in being so fierce toward my vampire, you were doing what you wanted to do, even though you thought it was going to hurt somebody else. He even told you he'd be hurt if..." "He was going to suck my blood!" "Which is what we do to anyone when we tell them we'll be hurt if they don't live our way." ... "The thing that puzzles you," he said, "is an accepted saying that happens to be impossible. The phrase is hurt somebody else. We choose, ourselves, to be hurt or not to be hurt, no matter what. Us who decides. Nobody else. My vampire told you he'd be hurt if you didn't let him? That's his decision to be hurt, that's his choice. What you do about it is your decision, your choice: give him blood; ignore him; tie him up; drive a stake through his heart. If he doesn't want the holly stake, he's free to resist, in whatever way he wants. It goes on and on, choices, choices." "When you look at it that way..." "Listen," he said, "it's important. We are all. Free. To do. Whatever. We want. To do." -- Richard Bach, "Illusions"
Feel disillusioned? I've got some great new illusions, right here!
Exxon's 'Universe of Energy' tends to the peculiar rather than the humorous ... After [an incomprehensible film montage about wind and sun and rain and strip mines and] two or three minutes of mechanical confusion, the seats locomote through a short tunnel filled with clock-work dinosaurs. The dinosaurs are depicted without accuracy and too close to your face. "One of the few real novelties at Epcot is the use of smell to aggravate illusions. Of course, no one knows what dinosaurs smelled like, but Exxon has decided they smelled bad. "At the other end of Dino Ditch ... there's a final, very addled message about facing challengehood tomorrow-wise. I dozed off during this, but the import seems to be that dinosaurs don't have anything to do with energy policy and neither do you." -- P. J. O'Rourke, "Holidays in Hell"
Your friends will know you better in the first minute you meet than your acquaintances will know you in a thousand years. -- Richard Bach, "Illusions"
The more I want to get something done, the less I call it work. -- Richard Bach, "Illusions"
If your happiness depends on what somebody else does, I guess you do have a problem. -- Richard Bach, "Illusions"
"Oh, no; I should find there people who would force me to understand things of which I would prefer to remain ignorant, and who would try to explain to me, in spite of myself, a mystery which even they do not understand. Ma foi, I should wish to keep my illusions concerning insects unimpaired; it is quite enough to have those dissipated which I had formed of my fellow-creatures. I shall, therefore, not visit either of these telegraphs, but one in the open country where I shall find a good-natured simpleton, who knows no more than the machine he is employed to work."
Now this solitude was peopled with his thoughts, the night lighted up by his illusions, and the silence animated by his anticipations. When the patron awoke, the vessel was hurrying on with every sail set, and every sail full with the breeze. They were making nearly ten knots an hour. The Island of Monte Cristo loomed large in the horizon. Edmond resigned the lugger to the master's care, and went and lay down in his hammock; but, in spite of a sleepless night, he could not close his eyes for a moment. Two hours afterwards he came on deck, as the boat was about to double the Island of Elba. They were just abreast of Mareciana, and beyond the flat but verdant Island of La Pianosa. The peak of Monte Cristo reddened by the burning sun, was seen against the azure sky. Dantes ordered the helmsman to put down his helm, in order to leave La Pianosa to starboard, as he knew that he should shorten his course by two or three knots. About five o'clock in the evening the island was distinct, and everything on it was plainly perceptible, owing to that clearness of the atmosphere peculiar to the light which the rays of the sun cast at its setting.
Thus it is. And we sacrifice ourselves for these visions, which are almost always illusions for the sacrificed, but illusions with which, after all, the whole of human certainty is mingled. We throw ourselves into these tragic affairs and become intoxicated with that which we are about to do. Who knows? We may succeed. We are few in number, we have a whole army arrayed against us; but we are defending right, the natural law, the sovereignty of each one over himself from which no abdication is possible, justice and truth, and in case of need, we die like the three hundred Spartans. We do not think of Don Quixote but of Leonidas. And we march straight before us, and once pledged, we do not draw back, and we rush onwards with head held low, cherishing as our hope an unprecedented victory, revolution completed, progress set free again, the aggrandizement of the human race, universal deliverance; and in the event of the worst, Thermopylae.
"It is not he," she murmured, and waited, in the assurance that this was but a dream, for the man to disappear or assume some other form. Still, she felt her pulse, and finding it throb violently she remembered that the best method of dispelling such illusions was to drink, for a draught of the beverage prepared by the doctor to allay her fever seemed to cause a reaction of the brain, and for a short time she suffered less. Valentine therefore reached her hand towards the glass, but as soon as her trembling arm left the bed the apparition advanced more quickly towards her, and approached the young girl so closely that she fancied she heard his breath, and felt the pressure of his hand.
As for us, we leave the historians at loggerheads; we are but a distant witness, a passer-by on the plain, a seeker bending over that soil all made of human flesh, taking appearances for realities, perchance; we have no right to oppose, in the name of science, a collection of facts which contain illusions, no doubt; we possess neither military practice nor strategic ability which authorize a system; in our opinion, a chain of accidents dominated the two leaders at Waterloo; and when it becomes a question of destiny, that mysterious culprit, we judge like that ingenious judge, the populace.
On the spot it had occupied was a circular space, exposing an iron ring let into a square flag-stone. Dantes uttered a cry of joy and surprise; never had a first attempt been crowned with more perfect success. He would fain have continued, but his knees trembled, and his heart beat so violently, and his sight became so dim, that he was forced to pause. This feeling lasted but for a moment. Edmond inserted his lever in the ring and exerted all his strength; the flag-stone yielded, and disclosed steps that descended until they were lost in the obscurity of a subterraneous grotto. Any one else would have rushed on with a cry of joy. Dantes turned pale, hesitated, and reflected. "Come," said he to himself, "be a man. I am accustomed to adversity. I must not be cast down by the discovery that I have been deceived. What, then, would be the use of all I have suffered? The heart breaks when, after having been elated by flattering hopes, it sees all its illusions destroyed. Faria has dreamed this; the Cardinal Spada buried no treasure here; perhaps he never came here, or if he did, Caesar Borgia, the intrepid adventurer, the stealthy and indefatigable plunderer, has followed him, discovered his traces, pursued them as I have done, raised the stone, and descending before me, has left me nothing." He remained motionless and pensive, his eyes fixed on the gloomy aperture that was open at his feet.
The sewer is the conscience of the city. Everything there converges and confronts everything else. In that livid spot there are shades, but there are no longer any secrets. Each thing bears its true form, or at least, its definitive form. The mass of filth has this in its favor, that it is not a liar. Ingenuousness has taken refuge there. The mask of Basil is to be found there, but one beholds its cardboard and its strings and the inside as well as the outside, and it is accentuated by honest mud. Scapin's false nose is its next-door neighbor. All the uncleannesses of civilization, once past their use, fall into this trench of truth, where the immense social sliding ends. They are there engulfed, but they display themselves there. This mixture is a confession. There, no more false appearances, no plastering over is possible, filth removes its shirt, absolute denudation puts to the rout all illusions and mirages, there is nothing more except what really exists, presenting the sinister form of that which is coming to an end. There, the bottom of a bottle indicates drunkenness, a basket-handle tells a tale of domesticity; there the core of an apple which has entertained literary opinions becomes an apple-core once more; the effigy on the big sou becomes frankly covered with verdigris, Caiphas' spittle meets Falstaff's puking, the louis-d'or which comes from the gaming-house jostles the nail whence hangs the rope's end of the suicide. A livid foetus rolls along, enveloped in the spangles which danced at the Opera last Shrove-Tuesday, a cap which has pronounced judgment on men wallows beside a mass of rottenness which was formerly Margoton's petticoat; it is more than fraternization, it is equivalent to addressing each other as thou. All which was formerly rouged, is washed free. The last veil is torn away. A sewer is a cynic. It tells everything.
What did he say to her? What could this man, who was reproved, say to that woman, who was dead? What words were those? No one on earth heard them. Did the dead woman hear them? There are some touching illusions which are, perhaps, sublime realities. The point as to which there exists no doubt is, that Sister Simplice, the sole witness of the incident, often said that at the moment that Jean Valjean whispered in Fantine's ear, she distinctly beheld an ineffable smile dawn on those pale lips, and in those dim eyes, filled with the amazement of the tomb.
"The idea that it is not worth while living for a few weeks took possession of me a month ago, when I was told that I had four weeks to live, but only partially so at that time. The idea quite overmastered me three days since, that evening at Pavlofsk. The first time that I felt really impressed with this thought was on the terrace at the prince's, at the very moment when I had taken it into my head to make a last trial of life. I wanted to see people and trees (I believe I said so myself), I got excited, I maintained Burdovsky's rights, 'my neighbour!'--I dreamt that one and all would open their arms, and embrace me, that there would be an indescribable exchange of forgiveness between us all! In a word, I behaved like a fool, and then, at that very same instant, I felt my 'last conviction.' I ask myself now how I could have waited six months for that conviction! I knew that I had a disease that spares no one, and I really had no illusions; but the more I realized my condition, the more I clung to life; I wanted to live at any price. I confess I might well have resented that blind, deaf fate, which, with no apparent reason, seemed to have decided to crush me like a fly; but why did I not stop at resentment? Why did I begin to live, knowing that it was not worthwhile to begin? Why did I attempt to do what I knew to be an impossibility? And yet I could not even read a book to the end; I had given up reading. What is the good of reading, what is the good of learning anything, for just six months? That thought has made me throw aside a book more than once.
"My dear fellow, you produce upon me the effect of being located in the moon, the realm of dreams, the province of illusions, capital, soap-bubble. Come, be a good boy, what's her name?"
Little by little they began to talk to each other. Effusion followed silence, which is fulness. The night was serene and splendid overhead. These two beings, pure as spirits, told each other everything, their dreams, their intoxications, their ecstasies, their chimaeras, their weaknesses, how they had adored each other from afar, how they had longed for each other, their despair when they had ceased to see each other. They confided to each other in an ideal intimacy, which nothing could augment, their most secret and most mysterious thoughts. They related to each other, with candid faith in their illusions, all that love, youth, and the remains of childhood which still lingered about them, suggested to their minds. Their two hearts poured themselves out into each other in such wise, that at the expiration of a quarter of an hour, it was the young man who had the young girl's soul, and the young girl who had the young man's soul. Each became permeated with the other, they were enchanted with each other, they dazzled each other.
Little by little, his perceptions became more precise; he looked at Cosette's blotting-book, and the consciousness of the reality returned to him. He caught up the blotter and said: "It comes from there." He feverishly examined the four lines imprinted on the blotter, the reversal of the letters converted into an odd scrawl, and he saw no sense in it. Then he said to himself: "But this signifies nothing; there is nothing written here." And he drew a long breath with inexpressible relief. Who has not experienced those foolish joys in horrible instants? The soul does not surrender to despair until it has exhausted all illusions.
37:8. For my loins are filled with illusions; and there is no health in my flesh.
_Novaya Zhizn,_ while pleading for a new Government that should unite all the Socialist parties, criticised severely the action of the Socialist Revolutionaries and the Mensheviki in quitting the Congress, and pointed out that the Bolshevik insurrection meant one thing very clearly: that all illusions about coalition with the bourgeoisie were henceforth demonstrated vain...
He turned aside from all illusions, detached himself more and more from earth, and sought strength and consolation elsewhere. He told himself that he must do his duty; that perhaps he should not be more unhappy after doing his duty than after having avoided it; that if he allowed things to take their own course, if he remained at M. sur M., his consideration, his good name, his good works, the deference and veneration paid to him, his charity, his wealth, his popularity, his virtue, would be seasoned with a crime. And what would be the taste of all these holy things when bound up with this hideous thing? while, if he accomplished his sacrifice, a celestial idea would be mingled with the galleys, the post, the iron necklet, the green cap, unceasing toil, and pitiless shame.
Favourite, Dahlia, Zephine, and Fantine were four ravishing young women, perfumed and radiant, still a little like working-women, and not yet entirely divorced from their needles; somewhat disturbed by intrigues, but still retaining on their faces something of the serenity of toil, and in their souls that flower of honesty which survives the first fall in woman. One of the four was called the young, because she was the youngest of them, and one was called the old; the old one was twenty-three. Not to conceal anything, the three first were more experienced, more heedless, and more emancipated into the tumult of life than Fantine the Blonde, who was still in her first illusions.
At the end of 1873 Castelar had reason to be satisfied with the results of his efforts, with the military operations in the peninsula, with the assistance he was getting from the middle classes and even from many of the political elements of the Spanish revolution that were not republican. On the other hand, on the eve of the meeting of the federal Cortes, he could indulge in no illusions as to what he had to expect from the bulk of the republicans, who openly dissented from his conservative and conciliatory policy, and announced that they would reverse it on the very day the Cortes met. Warnings came in plenty, and no less a personage than the man he had made captain-general of Madrid, General Pavia, suggested that, if a conflict arose between Castelar and the majority of the Cortes, not only the garrison of Madrid and its chief, but all the armies in the field and their generals, were disposed to stand by the president. Castelar knew too well what such offers meant in the classic land of _pronunciamientos_, and he refused so flatly that Pavia did not renew his advice. The sequel is soon told. The Cortes met on the 2nd of January 1874. The intransigent majority refused to listen to a last eloquent appeal that Castelar made to their patriotism and common sense, and they passed a vote of censure. Castelar resigned. The Cortes went on wrangling for a day and night until, at daybreak on the 3rd of January 1874, General Pavia forcibly ejected the deputies, closed and dissolved the Cortes, and called up Marshal Serrano to form a provisional government. Entry: CASTELAR