In order to correctly define art, it is necessary, first of all, to cease to consider it as a means to pleasure and consider it as one of the conditions of human life. ...Reflecting on it in this way, we cannot fail to observe that art is one of the means of effective communication between people.
As we live through thousands of dreams in our present life, so is our present life only one of many thousands of such lives which we enter from the other more real life and then return after death. Our life is but one of the dreams of that more real life, and so it is endlessly, until the very last one, the very real the life of God.
In order to obtain and hold power a man must love it. Thus the effort to get it is not likely to be coupled with goodness, but with the opposite qualities of pride, craft and cruelty.
It will pass, it will all pass, we're going to be so happy! If our love could grow any stronger it would grow stronger because there is something horrifying in it.
Drama, instead of telling us the whole of a man's life, must place him in such a situation, tie such a knot, that when it is untied, the whole man is visible.
Levin scowled. The humiliation of his rejection stung him to the heart, as though it were a fresh wound he had only just received. But he was at home, and at home the very walls are a support.
If I know the way home and am walking along it drunkenly, is it any less the right way because I am staggering from side to side! If it is not the right way, then show me another way; but if I stagger and lose the way, you must help me, you must keep me on the true path, just as I am ready to support you.
When a man sees a dying animal, horror comes over him: that which he himself is, his essence, is obviously being annihilated before his eyes--is ceasing to be. But when the dying one is a person, and a beloved person, then, besides a sense of horror at the annihilation of life, there is a feeling of severance and a spiritual wound which, like a physical wound, sometimes kills and sometimes heals, but always hurts and fears any external, irritating touch.
It is a rude feeling, because it is natural only to people standing on the lowest level of morality, and expecting from other nations such outrages as they themselves are ready to inflict.
If there was a reason why he preferred the liberal tendency to the conservative one (also held to by many of his circle), it was not because he found the liberal tendency more sensible, but it more closely suited his manner of life.
Ivan Ilych saw that he was dying, and he was in continual despair. In the depth of his heart he knew he was dying, but not only was he not accustomed to the thought, he simply did not and could not grasp it. The syllogism he had learnt from Kiesewetter's Logic: "Caius is a man, men are mortal, therefore Caius is mortal," had always seemed to him correct as applied to Caius, but certainly not as applied to himself. That Caius - man in the abstract - was mortal, was perfectly correct, but he was not Caius, not an abstract man, but a creature quite, quite separate from all others.
In spite of death, he felt the need of life and love. He felt that love saved him from despair, and that this love, under the menace of despair, had become still stronger and purer. The one mystery of death, still unsolved, had scarcely passed before his eyes, when another mystery had arisen, as insoluble, urging him to love and to life.
History, that is to say, the unconscious, universal life of humanity, in the aggregate, every moment profits by the life of kings for itself, as an instrument for the accomplishment of its own ends.