Václav Havel Quotes

The tragic element in modern man, not ignore the meaning of his life, but it bothers him less and less.

I have said it so often: if the West does not stabilize the East, the East will destabilize the West.

Our concern is whether we can live with dignity in such a system, whether it serves people rather than people serving it.

At one time, the state of culture in Czechoslovakia was described, rather poignantly, as a 'Biafra of the spirit'. . . I simply do not believe that we have all lain down and died. I see far more than graves and tombstones around me. I see evidence of this in . . . expensive books on astronomy printed in a hundred thousand copies (they would hardly find that many readers in the USA) . . .

In an era when metaphysical and existential certainties are in a state of crisis, when people are being uprooted and alienated and are losing their sense of what this world means, this ideology inevitably has a certain hypnotic charm. To wandering humankind it offers an immediately available home: all one has to do is accept it, and suddenly everything becomes clear once more, life takes on new meaning, and all mysteries, unanswered questions, anxiety, and loneliness vanish. Of course, one pays dearly for this low-rent home: the price is abdication of one’ s own reason, conscience, and responsibility, for an essential aspect of this ideology is the consignment of reason and conscience to a higher authority. The principle involved here is that the center of power is identical with the center of truth.

What else but a profound feeling of being excluded can enable a person better to see the absurdity of the world and his own existence, or, to put it more soberly, the absurd dimensions of the world and his own existence?

L'élément tragique pour l'homme moderne, ce n'est pas qu'il ignore
le sens de sa vie, mais que ça le dérange de moins en moins.

For by this very fact, individuals confirm the system, fulfill the system, make the system, are the system.

We're living in a strange, complex epoch. As Hamlet says, our 'time is out of joint.' Just think. We're reaching for the moon and yet it's increasingly hard for us to reach ourselves; we're able to split the atom, but unable to prevent the splitting of our personality; we build superb communications between the continents, and yet communication between Man and Man is increasingly difficult. In other words, our life has lost a sort of higher axis, and we are irresistibly falling apart, more and more profoundly alienated from the world, from others, from ourselves. Like Sisyphus, we roll the boulder of our life up the hill of its illusory meaning, only for it to roll down again into the valley of its own absurdity. Never before has Man lived projected so near to the very brink of the insoluble conflict between the subjective will of his moral self and the objective possibility of its ethical realization. Manipulated, automatized, made into a fetish, Man loses the experience of his own totality; horrified, he stares as a stranger at himself, unable not to be what he is not, nor to be what he is.

It is not enough to stare up the steps; we must step up the stairs.

Hope does not consist of expecting things to turn out well, it consists of hoping that it will make sense

"Sooner or later, however, a writer (or at least a writer of my type) finds himself at a crossroads: he has exhausted his initial experience of the world and the ways of expressing it and he must decide how to proceed from there. He can, of course, seek ever more brilliant ways of saying the things he has already said; that is, he can essentially repeat himself. Or he can rest in the position he achieved in his first burst of creativity, subordinate everything he learned to the interests of consolidating that position, and thus assure himself a place on Parnassus.

But he has a third option: he can abandon everything proven, step beyond his initial experience of the world, with which he is by now all too familiar, liberate himself from what binds him to his own tradition, to public expectation and to his own established position, and try for a new and more mature self-definition, one that corresponds to his present and authentic experience of the world. In short, he can find his "second wind." Anyone who chooses this route — the only one (if one wishes to go on writing) that genuinely makes sense — will not, as a rule, have an easy time of it. At this stage in his life, a writer is no longer a blank sheet of paper, and some things are hard to part with. His original elan, self-confidence, and spontaneous openness have gone, but genuine maturity is not yet in sight; he must, in fact, start over again, but in essentially more difficult conditions."

And anyway, no one ever develops and achieves self-awareness in a vacuum, beyond all eras and systems. The period you grow up in and mature in always influence your thinking. This in itself requires no self-criticism. What is more important is how you have allowed yourself to be influenced, whether by good or evil.

The post-totalitarian system touches people at every step, but it does so with its ideological gloves on. This is why life in the system is so thoroughly permeated with hypocrisy and lies: government by bureaucracy is called popular government; the working class is enslaved in the name of the working class; the complete degradation of the individual is presented as his or her ultimate liberation; depriving people of information is called making it available; the use of power to manipulate is called the public control of power, and the arbitrary abuse of power is called observing the legal code; the repression of culture is called its development; the expansion of imperial influence is presented as support for the oppressed; the lack of free expression becomes the highest form of freedom; farcical elections become the highest form of democracy; banning independent thought becomes the most scientific of world views; military occupation becomes fraternal assistance. Because the regime is captive to its own lies, it must falsify everything. It falsifies the past. It falsifies the present, and it falsifies the future. It falsifies statistics. It pretends not to possess an omnipotent and unprincipled police apparatus. It pretends to respect human rights. It pretends to persecute no one. It pretends to fear nothing. It pretends to pretend nothing. Individuals need not believe all these mystifications, but they must behave as though they did, or they must at least tolerate them in silence, or get along well with those who work with them. For this reason, however, they must live within a lie. They need not accept the lie. It is enough for them to have accepted their life with it and in it. For by this very fact, individuals confirm the system, fulfil the system, make the system, are the system.

Once cynicism triumphs…everyone who still tries to resist by, for instance, refusing to adopt the principle of dissimulation as the key to survival, doubting the value of any self-fulfillment purchased at the cost of self-alienation — such a person appears to his ever more indifferent neighbors as an eccentric, a fool, a Don Quixote, and in the end is regarded inevitably with some aversion, like everyone who behaves differently from the rest and in a way which, moreover, threatens to hold up a critical mirror before their eyes.