Quotes About Authenticity

I don't think homosexuality is a choice. Society forces you to think it's a choice, but in fact, it's in one's nature. The choice is whether one expresses one's nature truthfully or spends the rest of one's life lying about it.

he is constantly reminding me that real magic doesn't come from achieving the perfect appearance, from being Cinderella at the ball with both glass slippers and a killer hairstyle. The real magic is in the pumpkin, in the mice, in the moonlight; not beyond ordinary life, but within it.

You'll never be hurt as much by being open as you have been remaining closed.

relinquishing the delusional hope that we can or must be flawless—allows us to seek happiness in the only place it can be found: our real, messy, imperfect experience.

I only put down on paper what works for me, and since I started out as a human train wreck, the ways I've learned to be happy also work for others.

He says that you shouldn't be so worried. He says you'll never be hurt as much by being open as you have been hurt by remaining closed.

Your such a cynic. Exactly, thats what you call a guy who tells you the truth.

We take you at your word: you are like us; now that we've 'let you in,' we expect that in your gratitude you won't pull any surprises and start behaving like some subspecies that you've assured us you're not; if we now say it's OK to be gay, we don't expect you to pull the rug out from under us and start acting queer .

These days, especially within queer theory's hallowed halls, sexual "fluidity" has become something of a talisman for personal authenticity.

But maybe 'the brutality of fact' isn't a phrase that precisely suits what he does. Perhaps, 'the awkwardness of truth' would be nearer the mark. …

Everyone is the other, and no one is himself. The they, which supplies the answer to the who of everyday Da-sein, is the nobody to whom every Da-sein has always already surrendered itself, in its being-among-one-another.

What could be more alien to the they, lost in the manifold 'world' of its concern, than the Self which has been individualized down to itself in uncanniness and been thrown in the nothing?

Do we know ourselves—our "self"? How are we supposed to be ourselves if we are not our selves? And how can we be our selves without knowing who we are, such that we are certain of being the ones we are?

A resounding of the authentic word can arise only from silence

In its factical existence, any particular Dasein either 'has the time' or 'does not have it'. It either 'takes time' for something or 'cannot allow any time for it'. Why does Dasein 'take time', and why can it 'lose' it? Where does it take time from? How is this time related to Dasein's temporality?

Speaking a lot about something does not in the least guarantee that understanding is thus furthered. On the contrary, talking at great length about something covers things over and brings what is understood into an illusory clarity, that is, the unintelligibility of the trivial. But to keep silent does not mean to be mute ... one who is mute still has the tendency to speak. ... Authentic silence is possible only in genuine discourse. In order to be silent, Dasein must have something to say.

We do not have any clear, common and simple relation to reality and to ourselves. That is the big problem of the Western world.

Die Wiederholung des Möglichen ist weder ein Wiederbringen des Vergangenen noch ein Zurückbinden der Gegenwart an das Überholte. Die Wiederholung lässt sich, einem entschlossenen Sichentwerfen entspringend, nicht vom Vergangenen überreden, um es als das vormals Wirkliche nur wiederkehren zu lassen. Die Wiederholung erwidert viel mehr die Möglichkeit der dagewesenen Existenz.

Iedereen is de ander, en niemand is zichzelf.

Das Dasein ist je in seinem faktischen Sein wie und 'was' es schon war. Ob ausdrücklich oder nicht, ist es seine Vergangenheit.

El ente existente "se" tiene a la vista tan sólo en la medida en que se ha hecho cooriginariamente transparente en su estar en medio del mundo y en el coestar con los otros, como momentos constitutivos de su existencia. A la inversa, la falta de transparencia del Dasein no proviene primaria ni únicamente de autoilusiones "egocéntricas", sino también del desconocimiento del mundo. (Ser y tiempo - 1927)

El deseo de una ética se vuelve tanto más apremiante cuanto más aumenta, hasta la desmesura, el desconcierto el hombre, tanto el manifiesto como el que permanece oculto.

As long as it is, Dasein always has understood itself and always will understand itself in terms of possibilities.

The day we see the truth and cease to speak is the day we begin to die