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Aldous Huxley

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All war propaganda consists, in the last resort, in substituting diabolical abstractions for human beings. Similarly, those who defend war have invented a pleasant sounding vocabulary of abstractions in which to describe the process of mass murder.
--
"Pacifism and Philosophy" (1936)

 
Aldous Huxley

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If more people had put their fellow human beings before abstractions last century, we shouldn’t be where we are now.

 
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There is a plot. What would be the point of just a bunch of things? There's a story, but the story can hold abstractions. I believe in story. I believe in characters. But I believe in a story that holds abstractions, and a story that can be told based on ideas that come in an unconventional way."

 
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The man who is guided by concepts and abstractions only succeeds by such means in warding off misfortune, without ever gaining any happiness for himself from these abstractions. And while he aims for the greatest possible freedom from pain, the intuitive man, standing in the midst of a culture, already reaps from his intuition a harvest of continually inflowing illumination, cheer, and redemption — in addition to obtaining a defense against misfortune. To be sure, he suffers more intensely, when he suffers; he even suffers more frequently, since he does not understand how to learn from experience and keeps falling over and over again into the same ditch.

 
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What I would like to emanate from the darkness of this tragedy is one spark of life. I mean, the realization that crime does not begin when you murder people. Crime begins with propaganda, even if such propaganda is for a good cause. The moment propaganda turns against another nation or against any human being, evil starts. Whereas the Germans started propaganda toward the end of this tragedy, you Allies stand at the beginning of the tragedy.

 
Hans Fritzsche
 

Where speculation ends — in real life — there real, positive science begins: the representation of the practical activity, of the practical process of development of men. Empty talk about consciousness ceases, and real knowledge has to take place. When reality is depicted, philosophy as an independent branch of activity loses its medium of existence. At the best its place can only be taken by a summing-up of the most general results, abstractions which arise from the observation of the historical development of men. Viewed apart from real history, these abstractions have in themselves no value whatsoever. They can only serve to facilitate the arrangement of historical material, to indicate the sequence of its seperate strata. But they by no means afford a recipe or schema, as does philosophy, for neatly trimming the epochs of history. On the contrary, our difficulties begin only when we set about the observation and the arrangement — the real depiction — of our historical material, whether of a past epoch or of the present.

 
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