Hannah Arendt Quotes

I understand what you are feeling,” he said. “As Socrates showed, love cannot be anything else but the love of the good. But to find the good is very rare. That is why love is rare, in spite of what people think. It happens to one in a thousand, and to that one it is a revelation. No wonder he cannot communicate with the other nine hundred and ninety-nine.

Love had done this to her, for the second time. Love was bad for her. There must be certain people who were allergic to love, and she was one of them. Not only was it bad for her; it made her bad; it poisoned her. Before she knew him, not only had she been far, far happier but she had been nicer. Loving him was turning her into an awful person, a person she hated.

He was a thoroughly bad hat, then, but that was the kind, of course, that nice women broke their hearts over.

This humanity we would claim for ourselves is the legacy, not only of the Enlightenment, but of the thousands of European peasants and poor townspeople who came here bringing their humanity and their sufferings with them. It is the absence of a stable upper class that is responsible for much of the vulgarity of the American scene. Should we blush before the visitor for this deficiency? The ugliness of American decoration, American entertainment, American literature - is not this the visible expression of the impoverishment of the European masses, a manifestation of all the backwardness, deprivation, and want that arrived here in boatloads from Europe? The immense popularity of American movies abroad demonstrates that Europe is the unfinished negative of which America is the proof. The European traveler, viewing with distaste a movie palace or a Motorola, is only looking into the terrible concavity of his continent of hunger inverted startlingly into the convex. Our civilization, deformed as it is outwardly, is still an accomplishment; all this had to come to light.

All I knew that night was that I believed in something and couldn’t express it, while your team believed in nothing but knew how to say it — in other men’s words.

He would have been far more attractive to her if she could have trusted him. You could not love a man who was always playing hide-and-seek with you; that was the lesson she had learned.

His flexible mind extended to take in his opponent's position and then snapped back like an elastic, with the illusion that it had covered ground.

"It came to her that he was going to leave without making love to her. This would mean they had made love for the last time this morning. But that did not count: this morning they did not know it was for the last time. When the door shut behind him, she still could not believe it. "It can't end like this," she said to herself over and over, drumming with her knuckles on her mouth to keep from screaming."

Luckily, I am writing a memoir and not a work of fiction, and therefore I do not have to account for my grandmother’s unpleasing character and look for the Oedipal fixation or the traumatic experience which would give her that clinical authenticity that is nowadays so desirable in portraiture.

You have to live without love, learn not to need it in order to live with it.

I felt caught in a dilemma that was new to me then but which since has become horribly familiar: the trap of adult life, in which you are held, wriggling, powerless to act because you can see both sides. On that occasion, as generally in the future, I compromised.

She rarely showed her emotions, which appeared to have been burned out by the continual short-circuiting of her attention.

He was never quite certain what he thought about anything until he had tested his opinion for seaworthiness in the course of some polemical storm.

The Venetians catalogue everything, including themselves. ‘These grapes are brown,’ I complain to the young vegetable-dealer in Santa Maria Formosa. ‘What is wrong with that ? I am brown,’ he replies. ‘I am the housemaid of the painter Vedova,’ says a maid, answering the telephone. ‘I am a Jew,’ begins a cross-eyed stranger who is next in line in a bookshop. ‘Would you care to see the synagogue?’
Almost any Venetian, even a child, will abandon whatever he is doing in order to show you something. They do not merely give directions; they lead, or in some cases follow, to make sure you are still on the right way. Their great fear is that you will miss an artistic or ‘typical’ sight. A sacristan, who has already been tipped, will not let you leave until you have seen the last Palma Giovane. The ‘pope’ of the Chiesa dei Greci calls up to his housekeeper to throw his black hat out the window and settles it firmly on his broad brow so that he can lead us personally to the Archaeological Museum in the Piazza San Marco; he is afraid that, if he does not see to it, we shall miss the Greek statuary there.
This is Venetian courtesy. Foreigners who have lived here a long time dismiss it with observation : ‘They have nothing else to do.’ But idleness here is alert, on the qui vive for the opportunity of sightseeing; nothing delights a born Venetian so much as a free gondola ride. When the funeral gondola, a great black-and-gold ornate hearse, draws up beside a fondamenta, it is an occasion for aesthetic pleasure. My neighbourhood was especially favoured this way, because across the campo was the Old Men’s Home. Everyone has noticed the Venetian taste in shop displays, which extends down to the poorest bargeman, who cuts his watermelons in half and shows them, pale pink, with green rims against the green side-canal, in which a pink palace with oleanders is reflected. Che bello, che magnifici, che luce, che colore! - they are all professori delle Belle Arti. And throughout the Vene

boredom and urban cynicism had become so natural to them that an experience from which these qualities were absent seemed to be, in some way, defective.