Italian semiotician, essayist, philosopher, literary critic, and novelist (1932–2016)
Umberto Eco (5 January 1932 – 19 February 2016) was an Italian philosopher, semiotician, essayist, literary critic, and novelist, most famous for his novel The Name of the Rose (1980), an intellectual mystery combining semiotics in fiction, biblical analysis, medieval studies and literary theory.
From: Wikiquote (CC BY-SA 4.0)
Pen Names:
Dedalus
Alternative Names:
Umberto Ecco
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Umberto Eccounstino
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Humberto Eco
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Umberto Eko
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Oumperto Eko
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Eco Umberto
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U. Eco
From Wikidata (CC0)
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There, Master Niketas,’ Baudolino said, ‘when I was not prey to the temptations of this world, I devoted my nights to imagining other worlds. A bit with the help of wine, and a bit with that of the green honey. There is nothing better than imagining other worlds,’ he said, ‘to forget the painful one we live in. At least so I thought then. I hadn’t yet realized that, imagining other worlds, you end up changing this one.
There is only one thing that arouses animals more than pleasure, and that is pain. Under torture you are as if under the dominion of those grasses that produce visions. Everything you have heard told, everything you have read returns to your mind, as if you were being transported, not toward heaven, but towards hell. Under torture you say not only what the inquisitor wants, but also what you imagine might please him, because a bond (this, truly, diabolical) is established between you and him.
INTERVIEWER
Do you believe in God?
ECO
Why does one love a certain person one day and discover the next day that the love is gone? Feelings, alas, disappear without justification, and often without a trace.
INTERVIEWER
If you don’t believe in God, then why have you written at such great length about religion?
ECO
Because I do believe in religion. Human beings are religious animals, and such a characteristic feature of human behavior cannot be ignored or dismissed.
Ur-Fascism is based upon a selective populism, a qualitative populism, one might say. In a democracy, the citizens have individual rights, but the citizens in their entirety have a political impact only from a quantitative point of view—one follows the decisions of the majority. For Ur-Fascism, however, individuals as individuals have no rights, and the People is conceived as a quality, a monolithic entity expressing the Common Will. Since no large quantity of human beings can have a common will, the Leader pretends to be their interpreter. Having lost their power of delegation, citizens do not act; they are only called on to play the role of the People. Thus the People is only a theatrical fiction. To have a good instance of qualitative populism we no longer need the Piazza Venezia in Rome or the Nuremberg Stadium. There is in our future a TV or Internet populism, in which the emotional response of a selected group of citizens can be presented and accepted as the Voice of the People.