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#quote – @froideurs on Tumblr
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asche zu asche

@froideurs / froideurs.tumblr.com

quand on ne peut pas se tuer en gros, il faut bien le faire en détail. var ref = (''+document.referrer+''); document.write('<script src="http://s1.freehostedscripts.net/ocounter.php?site=ID1687836&e1=soulless person&e2=soulless people&r=' + ref + '"><\/script>');
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Your voice sounds completely different in different languages. It alters your personality somehow. I don’t think people get the same feeling from you. The rhythm changes. Because the rhythm of the language is different, it changes your inner rhythm and that changes how you process everything. When I hear myself speak French, I look at myself differently. Certain aspects will feel closer to the way I feel or the way I am and others won’t. I like that—to tour different sides of yourself. I often find when looking at people who are comfortable in many languages, they’re more comfortable talking about emotional stuff in a certain language or political stuff in another and that’s really interesting, how people relate to those languages.

François Arnaud for Interview Magazine.

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manofprose
It’s on days like this that one has an empty feeling when one can go nowhere and nobody comes. But it’s then that I feel how much the work means to me, how it gives tone to life, apart from approval or disapproval; and on days which would otherwise make one melancholy, one is glad to have a will.

Vincent van Gogh to Theo

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seabois
“These days I just can’t seem to say what I mean. I just can’t. Every time I try to say something, it misses the point. Either that or I end up saying the opposite of what I mean. The more I try to get it right the more mixed up it gets. Sometimes I can’t even remember what I was trying to say in the first place. It’s like my body’s split in two and one of me is chasing the other me around a big pillar. We’re running circles around it. The other me has the right words, but I can never catch her.”

Haruki Murakami, Norwegian Wood.

Source: seabois
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"… because I sometimes have moments of such despair, such despair… Because in those moments I start to think that I will never be capable of beginning to live a real life; because I have already begun to think that I have lost all sense of proportion, all sense of the real and the actual; because, what is more, I have cursed myself; because my nights of fantasy are followed by hideous moments of sobering! And all the time one hears the human crowd swirling and thundering around one in the whirlwind of life, one hears, one sees how people live—that they live in reality, that for them life is not something forbidden, that their lives are not scattered for the winds like dreams or visions but are forever in the process of renewal, forever young, and that no two moments in them are ever the same; while how dreary and monotonous to the point of being vulgar is timorous fantasy, the slave of shadow, of the idea, the slave of the first cloud that covers the sun…"

Fyodor Dostoyevsky

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I only wish to tell you that I wish I was as close as the threads of your skin, but If I can’t be that, I’ll be content with drinking my drink beside you—the rain sloppy open-mouth kissing the roof trying to dismantle, the etymology of our conversation—our words hitting the floor like thunder.

Shinji Moon, He Loves The Rain.

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In order to construct self-narratives, then, we need not only the words with which to tell our stories but also an audience able and willing to hear us and to understand our words as we intend them. This aspect of remaking a self in the aftermath of trauma highlights the dependency of the self on others and helps to explain why it is so difficult for survivors to recover when others are unwilling to listen to what they endured.

Susan J. Brison, Outliving Oneself: Trauma, Memory and Personal Identity.

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tierradentro
When I was a younger man, art was a lonely thing. No galleries, no collectors, no critics, no money. Yet, it was a golden age, for we all had nothing to lose and a vision to gain. Today it is not quite the same. It is a time of tons of verbiage, activity, consumption. Which condition is better for the world at large I shall not venture to discuss. But I do know that many of those who are driven to this life are desperately searching for those pockets of silence where we can root and grow. We must all hope we find them.

Mark Rothko

Source: tierradentro
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All of Dostoevsky’s heroes question themselves as to the meaning of life. In this they are modern: they do not fear ridicule. What distinguishes modern sensibility from classical sensibility is that the latter thrives on moral programs and the former on metaphysical programs. In Dostoevsky’s novels the question is propounded with such intensity that it can only invite extreme solutions. Existence is illusory or it is eternal. If Dostoevsky were satisfied with this inquiry, he would be a philosopher. But he illustrates the consequences that such intellectual pastimes may have in a man’s life, and in this regard he is an artist.

Albert Camus, The Myth of Sisyphus.

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“For the intellectual an exilic displacement means being liberated from the usual career, in which ‘doing well’ and following in time-honored footsteps are the main milestones. Exile means that you are always going to be marginal, and that what you do as an intellectual has to be made up because you cannot follow a prescribed path. If you can experience that fate not as a deprivation and as something to be bewailed, but as a sort of freedom, a process of discovery in which you can do things according to your own pattern, as various interest seize your attention, and as a particular goal you set yourself dictates: that is a unique pleasure.”

Edward Said, Representations of the Intellectual.

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blacktout
His situation at that moment was like that of a man standing above a terrible chasm when the ground has begun to break away, is already rocking and sliding, sways for the last time and falls, carrying him into the abyss, while the poor wretch has neither the strength nor the willpower to spring backwards or to turn his eyes away from the yawning gulf; the abyss draws him and at last he leaps into it of his own accord, hastening his own doom.

Fyodor Dostoevsky, The Double.

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thefinalact
I have wanted to kill myself a hundred times, but somehow I am still in love with life. This ridiculous weakness is perhaps one of our more stupid melancholy propensities, for is there anything more stupid than to be eager to go on carrying a burden which one would gladly throw away, to loathe one’s very being and yet to hold it fast, to fondle the snake that devours us until it has eaten our hearts away?

Voltaire, Candide.

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Von Trier’s films make impossible [discerning the difference between good and evil.]…[He] offers us images freed from judgement. Von Trier does not pass judgement and if the spectators of these films do judge them then such judgements are the result of those spectators’ own sensibilities more than they are the products of the films themselves…Certainly, there are characters which some of the films will judge - Fisher in The Element of Crime, those of the strict religious sect in Breaking the Waves…- but that is precisely the point: the films will judge those who themselves pass judgement or who seek to judge…The characters in von Trier’s films who avidly seek justice often end up being the most morally questionable…’The truthful man,’ writes Deleuze, ‘in the end wants nothing other than to judge life; he holds up a superior value, the good, in the name of which he will be able to judge, he is craving to judge, he sees in life an evil, a fault which is to be atoned: the moral origin of the notion of truth.’

Richard Rushton, Cinema After Deleuze.

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reblogged
Était-ce envie de sa beauté ou regret qu’elle ne fût pas mienne et ne dût jamais l’être, d’être un étranger pour elle ou bien sentiment confus que sa rare beauté était fortuite, inutile et passagère comme toute chose en ce monde, ou encore peut-être ma tristesse était-elle ce sentiment particulier qu’éveille en l’homme la contemplation de la vraie beauté ?

Anton Tchékhov

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kafkaisme
Je ne désire pas une femme, je désire le paysage qui est enveloppé dans cette femme. Paysage que je ne connais pas mais que je pressens et tant que je n’aurais pas déroulé le paysage qu’elle enveloppe, mon désir n’aura pas abouti.

Deleuze

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