Milan Kundera Quotes

For a novelist, a given historic situation is an anthropologic laboratory in which he explores his basic question: What is human existence?

Tomas did not realize at the time that metaphors are dangerous. Metaphors are not to be trifled with. A single metaphor can give birth to love.

He thought: that's certainly how it starts. One day a person puts his legs up on a bench, then night comes and he falls asleep. That's how it happens that one fine day a person joins the tramps and turns into one of them.

Back at home, after some prodding from Tereza, he admitted that he had been jealous watching her dance with a colleague of his. "You mean you were really jealous?" she asked him ten times or more, incredulously, as though someone had just informed her she had been awarded a Nobel Peace prize. Then she put her arm around his waist and began dancing across the room. The step she used was not the one she had shown off in the bar. It was more like a village polka, a wild romp that sent her legs flying in the air and her torso bounding all over the room, with Tomas in tow. Before long, unfortunately, she bagan to be jealous herself, and Tomas saw her jealously not as a Nobel Prize, but as a burden, a burden he would be saddled with until not long before his death.

Vertigo is something else than the fear of falling. It is the voice of emptiness below us which temps and lures us, it is the desire to fall, against which, terrified, we defense ourselves.

Perhaps the reason we are unable to love is that we yearn to be loved, that is, we demand something (love) from our partner instead of delivering ourselves up to him demand-free and asking for nothing but his company.

The longing for Paradise is man's longing not to be man.

After Chopin's death, Polish patriots cut up his body to take out his heart. They nationalized this poor muscle and buried it in Poland.A dead person is treated either as trash or as a symbol. Either way, it's the same disrespect to his vanished individuality.

Kitsch is the aesthetic ideal of all politicians and all political parties and movements. Those of us who live in a society where various political tendencies exist side by side and competing influences cancel or limit one another can manage more or less to escape the kitsch inquisition: the individual can preserve his individuality; the artist can create unusual works. But whenever a single political movement corners power, we find ourselves in the realm of totalitarian kitsch.

Tell me, where in life is there a value that would make us consider suicide uncalled for on principle! Love? Or friendship? I guarantee that friendship is not a bit less fickle than love and it is impossible to build anything on it. Self-love? I wish it were possible.

an old villa surrounded by a garden looked to them like the image of a comforting home, the dream of an idyll long past.

The method of addition is quite charming if it involves adding to the self such things as a cat, a dog, roast pork, love of the sea or of cold showers. But the matter becomes less idyllic if a person decides to add love for communism, for the homeland, for Mussolini, for Roman Catholicism or atheism, for fascism or anti-fascism. In both cases the method remains exactly the same: a person stubbornly defending the superiority of cats over other animals is doing basically the same thing as one who maintains that Mussolini was the sole saviour of Italy: he is proud of this attribute of the self and he tries to make this attribute (a cat or Mussolini) acknowledged and loved by everyone.Here is that strange paradox to which all people cultivating the self by way of the addition method are subject: they use addition in order to create a unique, inimitable self, yet because they automatically become propagandists for the added attributes, they are actually doing everything in their power to make as many others as possible similar to themselves; as a result, their uniqueness (so painfully gained) quickly begins to disappear.

Everyone is wrong about the future.

Indeed, the only truly serious questions are ones that even a child can formulate. Only the most naive of questions are truly serious. They are the questions with no answers. A question with no answer is a barrier that cannot be breached. In other words, it is questions with no answers that set the limit of human possibilities, describe the boundaries of human existence.

For he was aware of the great secret of life: Women don't look for handsome men. Women look for men who have had beautiful women. Having an ugly mistress is therefore a fatal mistake.

He was no longer quite sure whether anything he had ever thought or felt was truly his own property, or whether his thoughts were merely a common part of the world’s store of ideas which had always existed ready-made and which people only borrowed, like books from a library.

The uniform is that which we do not choose, that which is assigned to us; it is the certitude of the universal against the precariousness of the individual. When the values that were once so solid come under challenge and withdraw, heads bowed, he who cannot live without them (without fidelity, family, country, discipline, without love) buttons himself up in the universality of his uniform as if that uniform were the last shred of transcendence that could protect him against the cold of a future in which there will be nothing left to respect.

Such are the Splendors and Miseries of memory: it is proud of its ability to keep truthful track of the logical sequence of past events; but when it comes to how we experienced them at the time, memory feels no obligation to truth.

Those who are fascinated by the idea of progress do not suspect that everything moving forward is at the same time bringing the end nearer and that joyous watchwords like "forward" and "farther" are the lascivious voice of death urging us to hasten to it. (If fascination with the word "forward" has become universal, isn't it mainly because death is already speaking to us from nearby?)

If we cannot accept the importance of the world, which considers itself important, if in the midst of that world our laughter finds no echo, we have but one choice: to take the world as a whole and make it the object of our game; to turn it into a toy

It was vertigo. A heady, insuperable longing to fall. We might also call vertigo the intoxication of the weak. Aware of his weakness, a man decides to give in rather than stand up to it. He is drunk with weakness, wishes to grow even weaker, wishes to fall down in the middle of the main square in front of everybody, wishes to be down, lower than down." -Milan Kundera, The Unbearable Lightness of Being, p. 76

A young woman forced to keep drunks supplied with beer and siblings with cleanunderwear—instead of being allowed to pursue something higher —stores up greatreserves of vitality, a vitality never dreamed of by university students yawning over theirbooks. (...) The difference between the universitygraduate and the autodidact lies not so much in the extent of knowledge as in theextent of vitality and self-confidence. The elan with which Tereza flung herself into hernew Prague existence was both frenzied and precarious. She seemed to be expectingsomeone to come up to her any day and say, What are you doing here? Go back whereyou belong!

Oh lovers! be careful in those dangerous first days! once you've brought breakfast in bed you'll have to bring it forever, unless you want to be accused of lovelessness and betrayal.

given the nature of the human couple, the love of a man and a woman is a priori inferior to that which can exist (at least in the best instances) in the love between man and dog...It is a completely selfless love.

How would I explain to him that I couldn’t make peace with him? How would I explain that if I did I would immediately lose my inner balance? How would I explain that one of the arms of my internal scales would suddenly shoot upward? How would I explain that my hatred of him counterbalanced the weight of evil that had fallen on my youth? How would I explain that he embodied all the evils in my life? How would I explain to him that I needed to hate him?

He had come to find out that reality was more than a dream, much more than a dream!

A novel examines not reality but existence. And existence is not what has occurred, existence is the realm of human possibilities, everything that man can become, everything he's capable of. Novelists draw up the map of existence by discovering this or that human possibilit. But again, to exist mean: 'being-in-the-world.' Thus both the character and his world must be understood as possibilities.

There is nothing harder to explain than humor.

For a trial is initiated not to render justice but to annihilate the defendant.Even when the trial is of dead people, the point is to kill them off a second time: by burning their books; by removing their names from the schoolbooks; by demolishing their monuments; by rechristening the streets that bore their names.

Certainty. Life's last and kindest gift.

Most people willingly deceive themselves with a doubly false faith; they believe in eternal memory (of men, things, deeds, peoples) and in rectification (of deeds, errors, sins, injustice). Both are sham. The truth lies at the opposite end of the scale: everything will be forgotten and nothing will be rectified. All rectification (both vengeance and forgiveness) will be taken over by oblivion.

Every situation is of man's making and can only contain what man contains.

Let the planet be convulsed with exploding bombs, the country ravished daily by new hordes, all his neighbors taken out and shot - he could accept it all more easily than he dared to admit. But the grief implicit in Tereza's dream was something he could not endure.

He suddenly recalled from Plato's Symposium: People were hermaphrodites until God split then in two, and now all the halves wander the world over seeking one another. Love is the longing for the half of ourselves we have lost.

He looks at houses, chateaus, forests, and thinks about the countless generations who used to see those things and who are gone now; and he understands that everything he is seeing is oblivion; pure oblivion, the oblivion whose absolute state will soon be achieved, the moment he himself is gone. And again I think about the obvious idea (that astoundingly obvious idea) that everything that exists (nation, thought, music) can also not exist.

Not everything written on Kafka is Kafkology. How then to define Kafkology? By a tautology: Kafkology is discourse for Kafkologizing Kafka. For replacing Kafka with the Kafkologized Kafka.

The physical contact with people who struck and trampled and killed one another seemed far worse to him than a solitary death in the purity of the waters.

Fortunately, I read (the books) without knowing what I was in for, and the best thing that can ever happen to a reader happened to me: I loved something that, by conviction (or by my nature) I should not have loved

We’ve known for a long time that it was no longer possible to overturn this world, nor reshape it, nor head off its dangerous headlong rush. There’s been only one possible resistance: to not take it seriously.

When the heart speaks, the mind finds it indecent to object.

And think about the precise meaning of that term: a Narcissus is not proud. A proud man has disdain for other people, he undervalues them. The Narcissus overvalues them, because in every person's eyes he sees his own image, and wants to embellish it. So he takes nice care of all his mirrors.

You certainly remember this scene from dozens of films: a boy and a girl are running hand in hand in a beautiful spring (or summer) landscape. Running, running, running and laughing. By laughing the two runners are proclaiming to the whole world, to audiences in all the movie theaters: "We're happy, we're glad to be in the world, we're in agreement with being!" It's a silly scene, a cliche, but it expresses a basic human attitude: serious laughter, laughter "beyond joking."All churches, all underwear manufacturers, all generals, all political parties, are in agreement about that kind of laughter, and all of them rush to put the image of the two laughing runners on the billboards advertising their religion, their products, their ideology, their nation, their sex, their dishwashing powder.

How was she to reconcile men's desire with the desire to be beautiful in their eyes? At first she had tried for a compromise (desperate journeys abroad, where nobody knew her and no indiscretion could betray her); then, later on, she had gone radical and sacrificed her erotic life to her beauty.

As I have pointed out before, characters are not born like people, of woman; they are born of a situation, a sentence, a metaphor containing in a nutshell a basic human possibility that the author thinks no one else has discovered or said something essential about. But isn't it true that an author can write only about himself?

Between the approximation of the idea and the precision of reality there was a small gap of the unimaginable, and it was this hiatus that gave him no rest.

If I were a doctor, I would diagnose his condition thus: "The patient is suffering from nostalgic insufficiency.

I was not a hypocrite, with one real face and several false ones. I had several faces because I was young and didn't know who I was or wanted to be.

Those who had fought for what they called the revolution maintained a great pride: the pride of being on the correct side of the front lines. Ten or twelve years later (around the time of our story) the front lines began to melt away, and with them the correct side. No wonder the former supporters of the revolution feel cheated and are quick to seek substitute fronts; thanks to religion they can (in their role as atheists struggling against believers) stand again on the correct side and retain their habitual and precious sense of their own superiority.But to tell the truth, the substitute front was also useful to others, and it will perhaps not be too premature to disclose that Alice was one of them. Just as the directress wanted to be on the correct side, Alice wanted to be on the opposite side. During the revolution they had nationalized her papa's shop, and Alice hated those who had done this to him. But how should she show her hatred? Perhaps by taking a knife and avenging her father? But this sort of thing is not the custom in Bohemia. Alice had a better means for expressing her opposition: she began to believe in God.

Do you think that a doe in the jaws of a tiger feels less horror than you? People thought up the idea that animals don't have the same capability for suffering as humans, because otherwise they couldn't bear the knowledge that they are surrounded by a world of nature that is horror and nothing but horror." Paul was pleased that man was gradually covering the whole earth with concrete. It was as if he were watching a cruel murderess being walled up.