Milan Kundera Quotes

We wanted to destroy the world. With our messianism we nearly destroyed it. Maybe they with their selfishness will save it.

Humanity's true moral test, its fundamental test, consists of its attitude towards those who are at its mercy: animals. And in this respect humankind has suffered a fundamental debacle, a debacle so fundamental that all others stem from it.

If rejection and priviledge are one and the same, if there is no difference between the sublime and the paltry, if Son of God can undergo judgement of shit, then human existence loses its dimensions and becomes unbearable light.

How could she feel nostalgia when he was right in front of her? How can you suffer from the absence of a person who is present?
You can suffer nostalgia in the presence of the beloved if you glimpse a future where the beloved is no more

Only the basic situations in life occur only once, never to return. For a man to be a man, he must be fully aware of this never-to-return. (p.148)

It's not your enemies who condemn you to solitude, it's your friends

Change the world! In Pontevin's view, what a monstrous goal! Not because the world is so admirable as it is but because any change leads inevitably to something worse.

Suspending moral judgement is not the immorality of the novel; it is its morality. The morality that stands against the ineradicable human habit of judging instantly, ceaselessly, and everyone; of judging before, and in the absence of, understanding. From the viewpoint of the novel's wisdom, that fervid readiness to judge is the most detestable stupidity. Not that the novelist utterly denies that moral judgement is legitimate, but that she refuses it a place in the novel.

Anyone whose goal is 'something higher' must expect someday to suffer vertigo. What is vertigo? Fear of falling? No, Vertigo is something other than fear of falling. It is the voice of the emptiness below us which tempts and lures us, it is the desire to fall, against which, terrified, we defend ourselves.

The novel was born with the Modern Era, which made man, to quote Heidegger, the "only real subject," the ground for everything. It is largely through the novel that man as an individual was established on the European scene. Away from the novel, in our real lives, we know very little about our parents as they were before our birth; we have only fragmentary knowledge of the people close to us: we see them come and go and scarcely have they vanished than their place is taken over by others: they form a long line of replaceable beings. Only the novel separates out an individual, trains a light on his biography, his ideas, his feelings, makes him irreplaceable: makes him the center of everything.

Man can only be certain about the present moment. But is that quite true either? Can he really know the present? Is he in a position to make any judgment about it? Certainly not. For how can a person with no knowledge of the future understand the meaning of the present? If we do not know what future the present is leading us toward, how can we say whether this present is good or bad, whether it deserves our concurrence, or our suspicion, or our hatred?

The termites of reduction have always gnawed away at life: even the greatest love ends up as a skeleton of feeble memories.

For a trial is initiated not to render justice but to annihilate the defendant.
Even when the trial is of dead people, the point is to kill them off a second time: by burning their books; by removing their names from the schoolbooks; by demolishing their monuments; by rechristening the streets that bore their names.

But all he could think of was what Sabina would have said about it. Everything he did, he did for Sabina, the way Sabina would have liked to see it done. It was a perfectly innocent form of infidelity and one eminently suited to Franz, who would never have done his bespectacled student-mistress any harm. He nourished the cult of Sabina more as a religion than as love

Only the most naive of questions are truly serious.

Mankind's real moral test, a test so radical and so deep that it escapes our gaze, is probably the one of its relations with those that are the most at its mercy; the Animals.

Almost from childhood, she knew that a concentration camp was nothing exceptional or startling but something very basic, a given into which we are born and from which we can escape only with the greatest of efforts.

Man passes through the present with his eyes blindfolded. He is permitted merely to sense and guess at what he is actually experiencing. Only later when the cloth is untied can he glance at the past and find out what he has experienced and what meaning it has had.

Indeed, the only truly serious questions are ones that even a child can formulate. Only the most naive of questions are truly serious. They are the questions with no answers. A question with no answer is a barrier that cannot be breached. In other words, it is questions with no answers that set the limit of human possibilities, describe the boundaries of human existence.

What does it mean to demonstrate in the streets, what is the significance of that collective activity so symptomatic of the twentieth century? In stupefaction Ulrich watches the demonstrators from the window; as they reach the foot of the palace, their faces turn up, turn furious, the men brandish their walking sticks, but "a few steps farther, at a bend where the demonstration seemed to scatter into the wings, most of them were already dropping their greasepaint: it would be absurd to keep up the menacing looks where there were no more spectators." In the light of that metaphor, the demonstrators are not men in a rage; they are actors performing rage! As soon as the performance is over they are quick to drop their greasepaint! Later, in the 1960s, philosophers would talk about the modern world in which everything had turned into spectacle: demonstrations, wars, and even love; through this "quick and sagacious penetration" (Fielding), Musil had already long ago discerned the "society of spectacle.

Tomas turned the key and switched on the ceiling light. Teraza saw two beds pushed together, one of them flanked by a bedside table and a lamp. Up out of the lampshade, startled by the overhead light, flew a large nocturnal butterfly that began circling the room. The strains of the piano and violin rose up weakly from below.

He knew very well that his memory detested him, that it did nothing but slander him; therefore he tried not to believe it and to be more lenient toward his own life. But that didn't help: he took no pleasure in looking back, and he did it as seldom as possible.

People are always shouting they want to create a better future. It's not true. The future is an apathetic void of no interest to anyone. The past is full of life, eager to irritate us, provoke and insult us, tempt us to destroy or repaint it. The only reason people want to be masters of the future is to change the past.

The tree of possibilities: life as it reveals itself to a man arriving, astonished, at the threshold of his adult life: an abundant treetop canopy filled with bees singing. And he thinks he understands why she never showed him the letters: she wanted to hear the murmur of the tree by herself, without him, because he, Jean-Marc, represented the abolition of all possibilities, he was the reduction, (even though it was a happy reduction) of her life to a single possibility.

There comes a moment when the image of our life parts company with the life itself, stands free, and, little by little, begins to rule us. Already in The Joke: "I came to realize that there was no power capable of changing the image of my person lodged somewhere in the supreme court of human destinies; that this image (even though it bore no resemblance to me) was much more real than my actual self; that I was its shadow and not it mine; that I had no right to accuse it of bearing no resemblance to me, but rather that it was I who was guilty of the nonresemblance; and that the nonresemblance was my cross, which I could not unload on anyone else, which was mine alone to bear."

And in The Book of Laughter and Forgetting: "Destiny has no intention of lifting a finger for Mirek (for his happiness, his security, his good spirits, his health), whereas Mirek is ready to do everything for his destiny (for its grandeur, its clarity, its beauty, its style, its intelligible meaning). He felt responsible for his destiny, but his destiny did not feel responsible for him.

And she realized that she (her soul) was not at all involved, only her body, her body alone. The body that had betrayed her and that she had sent out into the world among other bodies.

But the longer a man grows in his own darkness, the more his outer form diminishes
pg 95

Lucie had been many things to me: a child, a source of comfort, a balm, an escape from myself; she was literaly everything for me but a woman.

For a novelist, a given historic situation is an anthropologic laboratory in which he explores his basic question: What is human existence?

Man reckons with immortality, and forgets to reckon with death.

Even though the sewer pipelines reach far into our houses with their tentacles, they are carefully hidden from view and we are happily ignorant of the invisible Venice of shit underlying our bathrooms, bedrooms, dance halls, and parliaments.

Silence lay between them like an agony.

His kindness tore at her heartstrings...

In languages that derive from Latin "compassion" means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer

To ensure that the self doesn't shrink, to see that it holds on to its volume, memories have to be watered like potted flowers, and the watering calls for regular contact with the witnesses of the past, that is to say, with friends.

But there was something more precious than his poems; something far away he didn't yet possess and longed for - manliness; he knew that it could only be attained by action and courage; and if courage meant courage to be rejected, rejected by everything, by the beloved woman, by the painter, and even by his own poems - so be it: he wanted to have that courage. And so he said:
"Yes, I know that the revolution has no need for my poems. I regret that, because I like them. But unfortunately my regret is no argument against their useless-ness.
Again there was silence, and then one of the men said: "This is dreadful," and he actually shuddered as if a chill had run down his spine. Jaromil felt the horror his words had produced in everyone there, that they were seeing in him the living disappearance of everything they loved, everything that made life worthwhile.
It was sad but also beautiful: within the space of an instant, Jaromil lost the feeling of being a child.

I understand you, and I shall not attempt to make you change your mind. I am too old to want to improve the world. I have told you what I think, and that is all. I shall remain your friend even if you act contrary to my convictions, and I shall help you even if I disagree with you.

Before beauty disappears entirely from the earth, it will go on existing for a while as a mistake.

If hatred strikes you, if you get accused, thrown to the lions, you can expect one of two reactions from people who know you: some of them will join in the kill, the others will discreetly pretend to know nothing, hear nothing, so you can go right on seeing them and talking to them. That second category, discreet and tactful, those are your friends. 'Friends' in the modern sense of the term. Listen, Jean-Marc, I've known that forever.

Remembering our past, carrying it around with us always, may be the necessary requirement for maintaining, as they say, the wholeness of the self. To ensure that the self doesn't shrink, to see that it holds on to its volume, memories have to be watered like potted flowers, and the watering calls for regular contact with the witnesses of the past, that is to say, with friends. They are our mirror; our memory; we ask nothing of them but that they polish the mirror from time to time so we can look at ourselves in it.

It seemed to me an error in reasoning for a man to isolate a woman he loves from all the circumstances in which he met her and in which she lives, to try, with dogged inner concentration, to purify her of everything that is not her self, which is to say also of the story that they lived through together and that gives their ove its shape.
After all, what I love in a woman is not what she is in and for herself, but the side of herself she turns toward me, what she is for me. I love her as a character in our common love story.

And he reflected that one cannot completely become his own self until one is completely among others.

When he told F. of his disgust at the eyelid's movement, he must have been sixteen. When he decided to study medicine, he must have been nineteen; by then, having already signed on to the contract to forget, he no longer remembered what he had said to F. three years before. Too bad for him. The memory might have alerted him, might have helped him see that his choice of medicine was wholly theoretical, made without the slightest self- knowledge.
Thus he studied medicine for three years before giving up with a sense of shipwreck. What to choose after those lost years? What to attach to, if his inner self should keep as silent as it had before? He walked down the broad outside staircase of the medical school for the last time, with the feeling that he was about to find himself alone on a platform all the trains had left.

But the people who struggle against what we call totalitarian regimes cannot function with queries and doubts. They, too, need certainties and simple truths to make the multitudes understand, to provoke collective tears.

What drove such people to their sinister occupations? Spite? Certainly, but also the desire for order. Because the desire for order tries to transform the human world into an inorganic reign in which everything goes well, everything functions as a subject of an impersonal will. The desire for order is at the same time a desire for death, because life is a perpetual violation of order. Or, inversely, the desire for order is a virtuous pretext by which man's hatred for man justifies its crimes.

If every second of our lives recurs an infinite number of times, we are nailed to eternity as Jesus was nailed to the cross. It is a terrifying prospect.

Her weakness was aggressive and kept forcing him to capitulate until eventually he lost his strength and was transformed into the rabbit in her arms .

They love their bodies. We neglected ours. They love to travel. We stayed put. They love adventure. We spent all our time at meetings. They love jazz. We were satisfied with pale imitations of folk music. They're interested in themselves. We wanted to save the world and with our messianic vision nearly destroyed it. Maybe they with their egotism will be the ones to save it.

It is wrong to chide the novel for being fascinated by mysterious coincidences ... but it is right to chide man for being blind to such coincidences in his daily life. For he thereby deprives his life a dimension of beauty.

It takes a very great intelligence to breathe logical meaning into meaningless ideas.

Graphomania (a mania for writing books) inevitably takes on epidemic proportions when a society develops to the point of creating three basic conditions: -
(1) an elevated level of general well being which allows people to devote themselves to useless activities
(2) a high degree of social atomization and , as a consequence, a general isolation of individuals;
(3) the absence of dramatic social changes in the nation's internal life.

The first step in liquidating a people,' said Hubl, 'is to erase its memory. Destroy its books, its culture, its history. Then have somebody write new books, manufacture a new culture, invent a new history. Before long the nation will begin to forget what it is and what it was. The world around it will forget even faster.

It was vertigo. A heady, insuperable longing to fall. We might also call vertigo the intoxication of the weak. Aware of his weakness, a man decides to give in rather than stand up to it. He is drunk with weakness, wishes to grow even weaker, wishes to fall down in the middle of the main square in front of everybody, wishes to be down, lower than down. -Milan Kundera, The Unbearable Lightness of Being, p. 76

The only explanation I can suggest is that for Franz, love was not an extension of public life but its antithesis. It meant a longing to put himself in the mercy of his partner. He who gives himself up his weapons as well. And deprived in advance of defense against a possible blow, he cannot help wondering when the blow will fall. That is why I can say that for Franz, love meant the constant expectation of a blow.

The life we've left behind us has a bad habit of stepping out of the shadows, of bringing complaints to us, of taking us to court.

Shit is a more onerous theological problem than is evil.

The border between good and evil is terribly fuzzy.

Immortality is a ridiculous illusion, an empty word, a butterfly net chasing the wind.

The struggle of man against power is the struggle of memory against forgetting

The worst thing is not that the world is unfree, but that people have unlearned their liberty.

The more indifferent people are to politics, to the interests of others, the more obsessed they become with their own faces. The individualism of our time.

Not being able to fall asleep and not allowing oneself to move: the marital bed.

If high culture is coming to an end, it is also the end of you and your paradoxical ideas, because paradox as such belongs to high culture and not to childish prattle. You remind me of the young men who supported the Nazis or communists not out of cowardice or out of opportunism but out of an excess of intelligence. For nothing requires a greater effort of thought than arguments to justify the rule of nonthought… You are the brilliant ally of your own gravediggers.

In the world of highways, a beautiful landscape means: an island of beauty connected by a long line with other islands of beauty.

How to live in a world with which you disagree? How to live with people when you neither share their suffering nor their joys? When you know that you don't belong among them?... our century refuses to acknowledge anyone's right to disagree with the world…All that remains of such a place is the memory, the ideal of a cloister, the dream of a cloister…

Humor can only exist when people are still capable of recognizing some border between the important and the unimportant. And nowadays this border ha

In Wenceslaus Square, in Prague, a guy is throwing up. Another guy comes up to him, pulls a long face, shakes his head, and says: I know just what you mean.

Aesthetic racism is almost always a sign of inexperience. Those who have not made their way far enough into the world of amorous delights judge women only by what can be seen. But those who really know women understand that the eye reveals only a minute fraction of what a woman can offer us. When God bade mankind be fruitful and multiply, Doctor, He was thinking of the ugly as well as of the beautiful. I am convinced I might add, that the aesthetic criterion does not come from God but from the devil. In paradise no distinction was made between ugliness and beauty.

The life we have left behind us has a bad habit of stepping out of the shadows, of bringing complaints against us, of taking us to court.

Dogs are our link to paradise.

We don't know when our name came into being or how some distant ancestor acquired it. We don't understand our name at all, we don't know its history and yet we bear it with exalted fidelity, we merge with it, we like it, we are ridiculously proud of it as if we had thought it up ourselves in a moment of brilliant inspiration

I have no mission. No one has.

Most people willingly deceive themselves with a doubly false faith; they believe in eternal memory (of men, things, deeds, peoples) and in rectification (of deeds, errors, sins, injustice). Both are sham. The truth lies at the opposite end of the scale: everything will be forgotten and nothing will be rectified. All rectification (both vengeance and forgiveness) will be taken over by oblivion.

Memory does not make films, it makes photographs.

Because to live in a world in which no one is forgiven, where all are irredeemable, is the same as living in hell.

They were ready to sell people a future in exchange for their past ... They wanted to compel him to cast his life away and become a shadow, a man without past, an actor without a role, and turn even his castaway life, even the role the actor had abandoned, into a shadow. Having turned him into a shadow, they would let him live.

She felt happy in Paris, happier than here, but only Prague held her by a secret bond of beauty.

And so the man who called to her was simultaneously a stranger and a member of the secret brotherhood. He called to her in a kind voice, and Tereza felt her soul rushing up to the surface through her blood vessels.

She must jump from square to square, right leg first, then left, then both together, and make a show of caring whether or not she steps on a line. She must go on jumping day after day, bearing the burden of time on her shoulders like a cross that grows heavier from day to day.

By writing books, a man turns into a universe.

Her nascent love inflamed her sense of beauty".

We pass through the present with our eyes blindfolded. We are permitted merely to sense and guess at what we are actually experiencing. Only later when the cloth is untied can we glance at the past and find out what we have experienced and what meaning it has.

Every novel says to the reader: "Things are not as simple as you think." That is the novel's eternal truth, but it grows steadily harder to hear amid the din of easy, quick answers that come faster than the question and block it off. In the spirit of our time, it's either Anna or Karenin who is right, and the ancient wisdom of Cervantes, telling us about the difficulty of knowing and the elusiveness of truth, seems cumbersome and useless.

A gesture cannot be regarded as the expression of an individual, as his creation (because no individual is capable of creating a fully original gesture, belonging to nobody else), nor can it even be regarded as that person's instrument; on the contrary, it is gestures that use us as their instruments, as their bearers and incarnations

I understood that there was no escaping the memories, that I was surround by them. (p.30)

Such forced compromises with the spirit of the times, though quite banal, are actually inevitable unless we are ready to ask everyone who doesn't like our century to join in a general strike.

One day, he saw her through the window of a café. She was sitting with two women, and her face, long riddled with wrinkles from her unbridled gift for grimaces, was in a state of animation.

Beauty is a world betrayed. The only way we can encounter it is if its persecutors have overlooked it somewere. Beauty hides behind the scenes of the May Day parade. If we want to find it, we must demolish the scenery.

Perhaps if they had stayed together longer, Sabina and Franz would have begun to understand the words they used. Gradually, timorously, their vocabularies would have come together, like bashful lovers, and the music of one would have begun to intersect with the music of the other. But it was too late now.

Looking out over the courtyard at the dirty walls, he realized he had no idea whether it was hysteria or love.

But isn't it true that an author can write only about himself?

Sleep in my arms. Like a baby bird. Like a broom among brooms ... in a broom closet. Like a tiny parrot. Like a whistle. Like a little song. A song sung by a forest ... within a forest ... a thousand years ago.

Sabina was now by herself. She went back to the mirror, still in her underwear. She put the bowler hat back on her head and had a long look at herself. She was amazed at the number of years she had spent pursuing one lost moment.

Who is the pioneer of modern journalism? Not Hemingway who wrote of his experiences in the trenches, not Orwell who spent a year of his life with the Parisian poor, not Egon Erwin Kisch the expert on Prague prostitutes, but Oriana Fallaci who in the years 1969 to 1972 published a series of interviews with the most famous politicians of the time. Those interviews were more than mere conversations; they were duels. Before the powerful politicians realized that they were fighting under unequal conditions
for she was allowed to ask questions but they were not
they were already on the floor of the ring, KO'ed.

She now knew there were conditions under which she could feel strong and fulfilled, and she longed to go off into the world and seek those conditions somewhere else.

the whole mystery

She wants to have her notebooks so that the flimsy framework of events, as she has constructed them in her school notebook, will be provided with walls and become a house she can live in. Because if the tottering structure of her memories collapses like a clumsily pitched tent, all that Tamina will be left with is the present, that invisible point, that nothingness moving slowly toward death.

in private, a person says all sorts of things, slurs friends, uses coarse language, acts silly, tells dirty jokes, repeats himself, makes a companion laugh by shocking him with outrageous talk, floats heretical ideas he'd never admit in public, and so forth. Of course, we all act like Prochazka, in private we bad-mouth our friends and use coarse language; that we act different in private than in public is everyone's most conspicuous experience, it is the very ground of the life of the individual; curiously, this obvious fact remains unconscious, unacknowledged, forever obscured by lyrical dreams of the transparent glass house, it is rarely understood to be the value one must defend beyond all others. Thus only gradually did people realize (though their rage was all the greater) that the real scandal was not Prochazka's daring talk but the rape of his life; they realized (as if by electric shock) that private and public are two essentially different worlds and that respect for that difference is the indispensable condition, the sine qua non, for a man to live free; that the curtain separating these two worlds is not to be tampered with, and that curtain-rippers are criminals.

Horror is a shock, a time of utter blindness. Horror lacks every hint of beauty. All we can see is the piercing light of an unknown event awaiting us. Sadness, on the other hand, assumes we are in the know ... The light of horror thus lost its harshness, and the world was bathed in a gentle, bluish light that actually beautified it.

The moment Kafka attracts more attenetion than Joseph K., Kafka's posthumous death begins.

There are metaphysical problems, problems of human existence, that philosophy has never known how to grasp in all their concreteness and that only the novel can seize.

I think I am a much better actor than I have allowed myself to be.

Some ideas have the force of a bomb exploding.

pleasure without happiness is not pleasure.

High culture is nothing but a child of that European perversion called history, the obsession we have with going forward, with considering the sequence of generations a relay race in which everyone surpasses his predecessor ...

The feeling, the irrepressible yearning to return, suddenly reveals to her the existence of the past, the power of the past, of her past; in the house of her life there are windows now, windows opening to the rear, onto what she has experienced; from now on her existence will be inconceivable without these windows.