There is really only one way to restore a world that is dying and in disrepair: to make beauty where ugliness has set in. By beauty, I don’t mean a superficial attractiveness, though the word is commonly used in this way. Beauty is a loveliness admired in its entirety, not just at face value. The beauty I’m referring to is metabolized grief. It includes brokenness and fallibility, and in so doing, conveys for us something deliciously real. Like kintsukuroi, the Japanese art of repairing broken pottery with powdered gold, what is normally seen as a fatal flaw is distinguished with value. When we come into contact with this kind of beauty, it serves as a medicine for the brokenness in ourselves, which then gives us the courage to live in greater intimacy with the world’s wounds.
46 Quotes Tagged: belonging
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I have an idea that some men are born out of their due place. Accident has cast them amid certain surroundings, but they have always a nostalgia for a home they know not. They are strangers in their birthplace, and the leafy lanes they have known from childhood or the populous streets in which they have played, remain but a place of passage. They may spend their whole lives aliens among their kindred and remain aloof among the only scenes they have ever known. Perhaps it is this sense of strangeness that sends men far and wide in the search for something permanent, to which they may attach themselves. Perhaps some deep-rooted atavism urges the wanderer back to lands which his ancestors left in the dim beginnings of history.
The second dream is more difficult to convey. Nothing happened. He scarcely saw a face, scarcely heard a voice say, “That is your friend,” and then it was over, having filled him with beauty and taught him tenderness. He could die for such a friend, he would allow such a friend to die for him; they would make any sacrifice for each other, and count the world nothing, neither death nor distance nor crossness could part them, because “this is my friend.
"Even more essential, however, is the identification of the individuals in the masses with the "führer." The more helpless the "mass-individual" has become, owing to his upbringing, the more pronounced is his identification with the führer, and the more the childish need for protection is disguised in the form of a feeling at one with the führer. This inclination to identify is the psychological basis of national narcissism, i.e., of the self-confidence that individual man derives from the "greatness of the nation." The reactionary lower middle-class man perceives himself in the führer, in the authoritarian state. On the basis of this identification he feels himself to be a defender of the "national heritage," of the "nation," which does not prevent him, likewise on the basis of this identification, from simultaneously despising "the masses" and confronting them as an individual. The wretchedness of his material and sexual situation is so overshadowed by the exalting idea of belonging to a master race and having a brilliant führer that, as time goes on, he ceases to realize how completely he has sunk to a position of insignificant, blind allegiance.
The worker who is conscious of his skills — he, in short, who has rid himself of his submissive structure, who identifies with his work and not with the führer, with the international working masses and not with the national homeland — represents the opposite of this. He feels himself to be a leader, not on the basis of his identification with the führer, but on the basis of his consciousness of performing work that is vitally necessary for society's existence."
let me belong again to that faraway place I left so long ago, from which I am alienated, and which has forgotten me, in which I am an alien now even though it was the place where I began, let me belong again, walk those streets knowing they are mine, knowing that my story is a part of those streets, even though it isn't, it hasn't been for most of a lifetime, let it be so, let it be so