Axel

“Little soul, gentle and drifting, guest and companion of my body, now you will dwell below in pallid places, stark and bare; there you will abandon your play of yore. But one moment still, let us gaze together on these familiar shores, on these objects which doubtless we shall not see again....Let us try, if we can, to enter into death with open eyes...”
― Marguerite Yourcenar, Memoirs of Hadrian

“Whenever I ask my Russian bosses, the older TV producers and media types who run the system, what it was like growing up in the late Soviet Union, whether they believed in the Communist ideology that surrounded them, they always laugh at me.
“Don’t be silly,” most answer.
“But you sang the songs? Were good members of the Komsomol?”
“Of course we did, and we felt good when we sang them. And then straight after we would listen to ‘Deep Purple’ and the BBC.”
“So you were dissidents? You believed in finishing the USSR?”
“No. It’s not like that. You just speak several languages at the same time, all the time. There’s like several ‘you’s.”
Seen from this perspective, the great drama of Russia is not the “transition” between communism and capitalism, between one fervently held set of beliefs and another, but that during the final decades of the USSR no one believed in communism and yet carried on living as if they did, and now they can only create a society of simulations. For this remains the common, everyday psychology: the Ostankino producers who make news worshiping the President in the day and then switch on an opposition radio as soon as they get off work; the political technologists who morph from role to role with liquid ease—a nationalist autocrat one moment and a liberal aesthete the next; the “orthodox” oligarchs who sing hymns to Russian religious conservatism—and keep their money and families in London. All cultures have differences between “public” and “private” selves, but in Russia the contradiction can be quite extreme.”
― Peter Pomerantsev, Nothing Is True and Everything Is Possible: The Surreal Heart of the New Russia

“Both Hegel and Marx believed that the evolution of human societies was not open-ended, but would end when mankind had achieved a form of society that satisfied its deepest and most fundamental longings. Both thinkers thus posited an "end of history": for Hegel this was the liberal state, while for Marx it was a communist society. This did not mean that the natural cycle of birth, life, and death would end, that important events would no longer happen, or that newspapers reporting them would cease to be published. It meant, rather, that there would be no further progress in the development of underlying principles and institutions, because all of the really big questions had been settled.”
― Francis Fukuyama

“For the normative self-understanding of modernity, Christianity has functioned as more than just a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk.”
― Jürgen Habermas