Nay, who knows, Phaedrus, if the efforts of humans in their search for God, the observances, the prayers they essay, their obstinate will to discover the most efficacious… who knows if mortals will not finally discover a certitude—or an incertitude—stable and in exact conformity with their nature, if not with the very nature of God?
French poet, essayist, and philosopher (1871–1945)
Ambroise-Paul-Toussaint-Jules Valéry (30 October 1871 – 20 July 1945) was a French author and Symbolist poet. His interests were sufficiently broad that he can be classified as a polymath. In addition to his fiction (poetry, drama, and dialogues), he also wrote many essays and aphorisms on art, history, letters, music, and current events.
From: Wikiquote (CC BY-SA 4.0)
Pen Names:
Doris
Alternative Names:
Paul Ambroise Valery
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Paul-Ambroise Valéry
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Paul Valery
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Paul-Ambroise Valery
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Ambroise Paul Toussaint Jules Valéry
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Paul Ambroise Valéry
From Wikidata (CC0)
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But what, Phaedrus, is the contrary of a dream if not some other dream?… A dream of vigilance and tension dreamt by Reason herself!—And what would such a Reason dream?—If a Reason were to dream—a Reason hard, erect, eyes armed, mouth closed, as though mistress of her lips—would not the dream she dreamt be what we see now—this world of exact forces and studied illusions?—A dream, a dream, but a dream interpenetrated with symmetries, all order, acts and sequences!
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It is therefore reasonable to think that the creations of man are made either with a view to his body, and that is the principle we call utility, or with a view to his soul, and that is what he seeks under the name of beauty. But, further, since he who constructs or creates has to deal with the rest of the world and with the movement of nature, which both tend perpetually to dissolve, corrupt or upset what he makes, he must recognize and seek to communicate to his works a third principle, that expresses the resistance he wishes them to offer to their destiny, which is to perish. So he seeks solidity or lastingness.
Interruption, incoherence, surprise are the ordinary conditions of our life. They have even become real needs for many people, whose minds are no longer fed by anything but sudden changes and constantly renewed stimuli. We can no longer bear anything that lasts. We no longer know how to make boredom bear fruit. So the whole question comes down to this: can the human mind master what the human mind has made?
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Vous n’avez ni la patience qui tisse les longues vies, ni le sentiment de l’irrégularité, ni le sens de la place la plus exquise d’une chose, … « L’intelligence, pour vous, n’est pas une chose comme les autres. […] vous l’adorez comme une bête prépondérante. […] Un particulier qu’elle enivre, compare sa pensée aux décisions des lois, aux faits eux-mêmes, nés de la foule et de la durée : il confond le rapide changement de son cœur avec la variation imperceptible des formes réelles et des Êtres durables. … C’est par cette loi que l’intelligence méprise les lois... et vous encouragez sa violence ! Vous en êtes fous jusqu’au moment de la peur. Car vos idées sont terribles et vos cœurs faibles. Vos pitiés, vos cruautés sont absurdes, sans calme, comme irrésistibles. Enfin, vous craignez le sang, de plus en plus. Vous craignez le sang et le temps.
You have experienced nothing that was not both lawful and obscure, and thus conforming perfectly to the human machine. Are we not organized fantasy? And is not our living system functioning incoherency, disorder in action? Do not events, desires, ideas interchange within us in the most necessary and incomprehensible ways?