Quotes About Existential

Das Merkwürdigste am Sterben ist, dass sich nichts wirklich ändert

Pourquoi a t'on inventé l'enfer alors qu'il existe l'insomnie ?

Tantos escombros dentro de mí. ¿Cómo vivir con tanta muerte?

I don't know any 21-year-old who's not having an existential crisis.

I want to say that this business of corruption and the fight against corruption is a very serious matter, and sometimes I'm amazed that very little is being said outside of those who are saying so in government. It's an existential matter. I don't know whether it is possible to overemphasize the point, but I think it's a very crucial matter.

On talk shows I ask myself, 'What am I doing here?'

If you can sit all generations of a family down and entertain them and, at the same time, leave them talking about existential notions, then that's fantastic.

Life seemed suddenly a little empty, for never again could there happen to her something so dangerous, so sublime.

A preoccupation with the next world clearly shows an inability to cope credibly with this one.

So far, being dead is about as much fun as a barbed-wire G-string. Yes, there is such a thing. They invented it in Hell, which is where I am. I already said I was dead. Where else would I be? Try to keep up.

For the scientist, at exactly the moment of discovery—that most unstable existential moment—the external world, nature itself, deeply confirms his innermost fantastic convictions. Anchored abruptly in the world, Leviathan gasping on his hook, he is saved from extreme mental disorder by the most profound affirmation of the real.

There's nowhere to go , I thought. There's nowhere to go.

Non-Aristotelian logic deals with existencial/operacional probabilities. Aristotelian logic deals with certainties, and in the lack of certainties throughout most of life, Aristotelian logic subliminally programs us to ivent fictitious certainties. That rush for fictitious certainties explains most of the Ideologies and damn near all Religions on the planet, I think.

The fruit is orange, to ordinary perception. The fruit is not orange, to Galileo's analysis. The fruit is both orange and not-orange, to those who recognize that the existential and the scientific grids each have a kind of validity. The fruit is neither orange nor not-orange, to those who recognize that all grids are human inventions.

Absolute Laws in the Platonic sense cannot be known scientifically — as Plato himself realized. They can only be known (or imagined) by intuition or by some Act of Faith. Empirically and existentially, nobody knows today, right now, if we have any Absolute Laws in our intellectual common market. All that we know is that we have some models that work a lot better, practically, than some of the older models we have discarded.

When there is no existential pressure for quick decisions, only prejudice asserts certitude.

Non-Aristotelian logic deals with existential/operational probabilities. Aristotelian logic deals with certainties, and in the lack of certainties throughout most of life, Aristotelian logic subliminally programs us to invent fictitious certainties. That rush for fictitious certainties explains most of the Ideologies and damned near all the Religions on the planet, I think.

Thus, radical psychologists ask us: does not the reality of schizophrenia or art remain real to those in schizophrenic or artistic states, however senseless these states appear to the non-schizophrenic or non-artistic? Anthropologists even ask: do not the emic realities of other cultures remain existentially real to those living in those cultures, however bizarre they may seem to the Geriatric White Male hierarchy that defines official reality in our culture?

In Standard English we may discuss all sorts of metaphysical and spooky matters, often without noticing that we have entered the realms of theology and demonology, whereas in English Prime we can only discuss actual experiences (or transactions) in the space-time continuum. English Prime may not automatically transfer us into a scientific universe, in all cases, but it at least transfers us into existential or experiential modes, and takes us out of medieval theology.

Every Real Universe is easy to understand, because it is much simpler than the existential continuum. Theists, Nazis, Flat Earthers, etc. can explain their Real Universes as quickly as any Fundamentalist Materialist explains his, because of this simplicity of the edited object as contrasted with the complexity of the sensory-sensual continuum in which we live when awake (unhypnotized).

Sometimes I wake up at night in a panic. Wondering: What will my life be like? And sometimes I even wonder: Who am I? What am I doing here, on this planet, in this city, in this house? And it gives me the shivers, makes me panic.

Was that what it meant to be alive—moving from a brightly lit corridor into a darkened room at every step?

It seemed to him that nothing would ever be explained, and that all of a sudden each day was slipping away, that time was flying by and they were getting old and nothing would ever come clear.

Existential nausea comes from feeling trapped. It is an affect state resulting from the feeling that the future has only bad options.