To dive in the darkness, I should dive in the truth, then in images of the world..., then facts, then in books, then listening, then in short stories... that's how I write the horror. It's very complicated.
Oppenheimer, haunted by his leading role in the first use of atomic weapons, understood only one aspect of prudence. His longing not to do evil himself blinded him to the need to ward off the evil of others. This painfully knotted man hoped with one swipe of his moral sword to rid himself of the impossible tangle and to be clear and simple for once in his life. But being Oppenheimer could never be as easy as that.For Oppenheimer embodied two of the highest human types, the theoretical man described by Aristotle as god-like for living in the mind, among changeless truths, and the paragon of Machiavellian virtue, god-like in commanding the power of life and death over other men. No theoretical man before Oppenheimer had known such lordly power. In certain high moments he approached that Aristotelian theoretical purity which lives for the joys of knowing the world, whatever it might prove to be; in another light he thrilled at that Machiavellian power and its attendant renown; in contrary moods he reviled himself for the suffering he brought into the world, and ached to renounce his distinction and to be merely another man among men. Perhaps no theoretical man can be equal to such a burden: to feel knowledge as power when one__ mind reshapes the world irrevocably, to see the light of truth as the agent of some dark majesty, is not grace but ordeal. Oppenheimer__ agony tore him open from top to bottom.
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Oppenheimer, haunted by his leading role in the first use of atomic weapons, understood only one aspect of prudence. His longing not to do evil himself blinded him to the need to ward off the evil of others. This painfully knotted man hoped with one swipe of his moral sword to rid himself of the impossible tangle and to be clear and simple for once in his life. But being Oppenheimer could never be as easy as that.For Oppenheimer embodied two of the highest human types, the theoretical man described by Aristotle as god-like for living in the mind, among changeless truths, and the paragon of Machiavellian virtue, god-like in commanding the power of life and death over other men. No theoretical man before Oppenheimer had known such lordly power. In certain high moments he approached that Aristotelian theoretical purity which lives for the joys of knowing the world, whatever it might prove to be; in another light he thrilled at that Machiavellian power and its attendant renown; in contrary moods he reviled himself for the suffering he brought into the world, and ached to renounce his distinction and to be merely another man among men. Perhaps no theoretical man can be equal to such a burden: to feel knowledge as power when one__ mind reshapes the world irrevocably, to see the light of truth as the agent of some dark majesty, is not grace but ordeal. Oppenheimer__ agony tore him open from top to bottom.
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Value your parabatai," he said. "For it is a precious bond. All love is precious. It is why we do what we do. Why do we fight demons? Why are they not fit custodians of this world? What makes us better? It is because they do not build, but destroy. They do not love, but hate only. We are human and fallible, we Shadowhunters. But if we did not have the capability to love, we could not guard humans; we must love to guard them. My parabatai, he loved like few ever could love, with all and everything. I see you are like that too; it burns more brightly in you than the fire of Heaven
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After all, it isn't the facts of one's environment, but one's attitude toward them, that determines whether one will be defeated or victorious.
Perceptual fields are limited by the attractor patterns that they're associated with. This means that the capacity to recognize significant factors in a given situation is limited by the context that arises from the level of consciousness of the observer. The motive of the viewer automatically determines what is seen; causality is, therefore, ascribed to factors that are, in fact, a function of the biases of the observer and aren't at all instrumental in the situation itself.