Се сомневам дека и цела филозофија на светот би успеала да го укине ропството; во најдобар случај, ќе му го смени името. Во состојба сум да замислам … - Marguerite Yourcenar

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Се сомневам дека и цела филозофија на светот би успеала да го укине ропството; во најдобар случај, ќе му го смени името. Во состојба сум да замислам полоши форми на ропство од нашите, полоши зашто се поподмолни; било затоа што ќе успеат да ги претворат луѓето во глупави и задоволни машини што замислуваат дека се слободни иако се под јарем, било затоа што кај нив ќе се развие, исклучувајќи ги безделничењето и уживањата, желба за постојана работа, каква што е страста за војување кај варварските раси. Јас повеќе го сакам нашето вистинско ропство од тоа ропство на духот и човечката фантазија.

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About Marguerite Yourcenar

Marguerite Cleenewerck de Crayencour (June 8 1903 – December 17 1987) was a Belgian-born French novelist who wrote under the pseudonym Marguerite Yourcenar. She was the first woman to be elected to the Académie française.

Biography information from Wikiquote

Also Known As

Alternative Names: Yourcenar Marguerite Cleenewerck de Crayencour Marguerite de Crayencour Marguerite Antoinette Jeanne Marie Ghislaine Cleenewerck de Crayencour
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But this practice [vegetarianism], in which youthful love of austerity finds charm, calls for attentions more complicated than those of culinary refinement itself; and it separates us too much from the common run of men in a function which is nearly always public, and in which either friendship or formality presides.

Closed inside my compartment as if in a cubicle of some Egyptian tomb, I worked late into the night between New York and Chicago; then all the next day, in the restaurant of a Chicago station where I awaited a train blocked by storms and snow; then again until dawn, alone in the observation car of a Santa Fe limited, surrounded by black spurs of the Colorado mountains, and by the eternal pattern of the stars. Thus were written at a single impulsion the passages on food, love, sleep, and the knowledge of men. I can hardly recall a day spent with more ardor, or more lucid nights.

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Is the soul only the supreme development of the body, the fragile evidence of the pain and pleasure of existing? Is it, on the contrary more ancient than the body, which is modeled on its image and which serves it momentarily, more or less well, as instrument?

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