It is not beyond the realms of possibility for the Lawyer to write a new Constitution of the Republic — all law is dead.
The show of suffering is a disgrace to the memory of radical suffering that came to pass in time; one must build the edifice of their will on positive elements, not on privation.
There are centuries of tyranny buried in the soil of Muslim land, not an essentialized feature of the men, but rather the unbridled reproduction of social, cultural, and political practices hardened into cement — a new rain forms in the cloud of time, one that will, if the Lord permits, saturate the seemingly solid wall of this tyranny, for the birth of the new man is imminent in this particular and discrete action in human history.
Once the most wretched are dignified, and the most dignified wretched, we shall witness the birth of a new republic.
Formal methods come with attendant problems.
Poetic methods are not a substitute for formal thinking, for even the most prudent and careful poet is bound to the inner nature of poetry which comprises elements such as rhetoric and exaggeration, which undoubtedly possess great vigor and insight, but leave space for a plethora of interpretations, which in itself is not a negative characteristic, but some affairs require a different sort of mechanical precision, where even the tersest verse cannot always help.
Somewhere out in the open sky, there may yet be a flourishing of what we call this life; there are signs of life in the carelessly strewn mounds of soil outside the second wall — vegetation sprouting through the cracks.
The moments before sunset are for absolute silence of thought.
The people only adore the God of the past, not the one of now.
I have no object of attention.
Without the complete nationalization of the nation-state, ethnic conflict is bound to accelerate.
The problem with being born into the moment is that one cannot fully grasp what is unfolding.
The same conclusion can be true or false based on the definitions of categories in the premises.
I come to you in shards; cast your light on me; throw me a line in this ocean of fire.
I see pious men from my window; they are sat beneath a tree on a bed all day.
In the six directions of darkness, there is only light.
There is no I.
Glory and its pursuit are the real opiate; the martyr becomes a blessing qua martyr, rather than an object of pure human grief, or more generally man’s ascension to an immaterial, and hence painless, realm — glory as fetish is an idol, and its admixture with pure grief is absurd — the will to live must always be greater than the will to die, under all conditions, as insufferable as they are, as determined as suffering is on an individual, even a single atom of vitality can be felt.
When knowledge was made an idol, the grandest of titles were allotted to the masters of disputation — what a shame.
Only after the acceptance of determination can there be a free psychological act.
The braids of pain and its child, pleasure.
What more can be said of the truth than that even the vilest of men have recourse to it in the hour of their need.
One must bathe daily to cleanse off the rust of history.
The possibility of declinist eschatology makes less and less sense every day.
There is a particular sort of ingratitude that has only been able to thrive in the conditions of this modernity of ours: as the Lord expanded the horizons of our technical knowledge, which has had the further result of increasing human welfare — in an organic sense, with increased ages, better health, and more — so the more man felt independent as a being, and concluded that he could deprioritize the Lord; hence, the divine effervescence in modernity was taken as a sign not of the Lord, but a symbol for some autonomous human ability; just as the Lord has granted one this particular modernity, so can the Lord take it away — a flood could wash away all knowledge in existence, and those left might not even know more than how to make cloth.
I breathe easier in the Asian steppe.
The only deductive conclusions are those that stay sound with the qualifier of maximal human suffering; take the person who says: “One does not really move when they perceive themselves as moving propter quasdam causas, ut X, Y, Z.” To that person, one should ask: how do you propose to revise your definition of movement if your knees were crushed propter quasdam causas, ut X, Y, Z?
See, the problem in post-colonial states is twofold: 1) the nation-state machinery in itself has some systemic problems in reproducing basic human values, and 2) 1 is exacerbated by the incomplete implementation of the ideal nation-state project.
And in the best of the myths and tales, there are great catastrophes between the great joys.
A society where private wealth becomes unnecessary is civilized in a necessary but insufficient sense; it still needs certain other elements for elusive total civility but the irrelevance of private wealth is certainly one constituent part.
Ideologues are concerned more with what than how.
Change is disorienting, and so is freedom, and hence, we cling to a stale picture of the past in hopes that the Earth does not rotate.
Any authoritarian monarchy is against the world-making ethos of the Quranic structure, especially in the epistemological conditions of the present times, wherein public knowledge does not accept the unreasonable category of a monarch.