Zygmunt Bauman citáty (24 citátů) | Citáty slavných osobností

Zygmunt Bauman: 24 citátů19 lajků

Zygmunt Bauman nejznámější citáty

„Nacisté a komunisté udělali jen to, co chtěli udělat mnozí jiní, ale chybělo jim odhodlání a dostatečná krutost.“

„Nejsem optimistou věřící, že tento svět je nejlepším ze všech světů. Nejsem ani pesimistou obavající se, že optimista má pravdu. Jsem člověkem, který má naději.“

Zygmunt Bauman

„Rychle se globalizující a stále exteritoriálnější ekonomika, která se zbavila politických otěží a lokálních omezení, je pověstná tím, že vytváří stále hlubší propast mezi bohatstvím a příjmem nejvyšších a nejnižších vrstev světové populace (a to i v rámci jednotlivých společností). Tato ekonomika také odsuzuje stále větší část populace k životu v chudobě, bídě a krajní nouzi.“

Zygmunt Bauman

Zdroj: [Vaněk, Zdeněk, Kaleidoskop, Zdeněk Vaněk, Plzeň, 2009, 1, 420, 978-80-254-5071-0, http://kaleidoskop.webz.cz/Kaleidoskop.pdf, 349]

„Dneska všichni vědí všechno, ale nemají o ničem ani ponětí.“

Zygmunt Bauman

„Kdyby základní vlastností lidských bytostí nebyla morálka, nebyla by možná ani společnost, ani sociální řád, ani kultura, ačkoliv se společnost, řád i kultura, ať už to zní jakkoliv ironicky, snaží tuto vlastnost likvidovat, nebo alespoň neutralizovat její důsledky. Člověk je za své volby odpovědný – právě proto je pro „řídicí sféru“ (a to v každém systému bez výjimky) tak výhodné, aby se člověku namluvilo, že „nemá alternativu.““

Zygmunt Bauman

Zdroj: [Petrusek, Miloslav, Zygmunt Bauman, sociolog a filozof naší pozdní doby, Vesmír, 85, 2006, 10, 628, 2011-02-05, http://www.vesmir.cz/clanek/zygmunt-bauman-sociolog-a-filozof-nasi-pozdni-doby, 1214-4029]

„Být obyvatelem uprchlického tábora znamená vyloučení z světa, ve kterém žije zbytek lidstva. Utečenci jsou přebytkem, jsou okradení o všechny rysy své identity kromě té, že jsou uprchlíci.“

Zygmunt Bauman

„Štěstí není stav, ale okamžik.“

Zygmunt Bauman

„Evropou skutečně obchází strašidlo – strašidlo absence alternativy.“

Zygmunt Bauman

Zdroj: KŘEČEK, Stanislav. Je čas začít mluvit o sociálních právech. Publicistika. Právo [online]. Borgis, 22. únor 2022, roč. 32, čís. 44, s. 6. [cit. 2022-02-22]. ISSN 1211-2119.

Zygmunt Bauman: Citáty anglicky

“The rationality of the ruled is always the weapon of the rulers.”

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Zygmunt Bauman

Zdroj: Modernity and the Holocaust

“Questioning the ostensibly unquestionable premises of our way of life is arguably the most urgent of services we owe our fellow humans and ourselves.”

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Zygmunt Bauman kniha Globalizace: důsledky pro člověka

Zdroj: Globalization: The Human Consequences

“Real dialogue isn’t about talking to people who believe the same things as you.”

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Zygmunt Bauman

“For one to be free there must be at least two.”

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Zygmunt Bauman

Zdroj: Freedom

“Our vulnerability [ to ressentiment], is unavoidable (and probably incurable) in a kind of society in which relative equality of political and other rights and formally acknowledged social equality go hand in hand with enormous differences in genuine power, possessions and education; a society in which everyone “has the right” to consider himself equal to everybody else, while in fact being unequal to them.”

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Zygmunt Bauman

[paraphrasing the view of Max Scheler], p. 25.
The Art of Life (2008)

“As Christopher Marlowe’s Faust learned the hard way, wishing for a moment of bliss to say “the same” indefinitely is guaranteed to procure indefinite commitment to hell instead of indefinite happiness. … A state of rest would not be a state of happiness but of boredom.”

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Zygmunt Bauman

Zdroj: The Art of Life (2008), p. 29.

““To imitate Socrates” meant, in other words, to staunchly refuse imitation; refuse imitation of the person “Socrates”—or any other person, however worthy. The model of life Socrates selected, painstakingly composed and laboriously cultivated for himself might have perfectly suited his kind of person, but it would not necessarily suit all those who made a point of living as Socrates did. A slavish imitation of the specific mode of life that Socrates constructed on his own, and to which he remained unhesitatingly, steadfastly loyal throughout, would amount to a betrayal of his legacy, to the rejection of his message—a message calling people first and foremost to listen to their own reason, and calling thereby for individual autonomy and responsibility. Such an imitation could suit a copier or a scanner, but it will never result in an original artistic creation, which (as Socrates suggested) human life should strive to become.”

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Zygmunt Bauman

Zdroj: The Art of Life (2008), p. 79.

“Until now, neither the distinction between “worthy, since durable” and “vain, since transient,” nor the unbridgeable abyss separating the two, has disappeared for a moment from reflections on human happiness. Nonentity, the demeaning and humiliating insignificance of the individual bodily presence in the world by comparison with the unperturbed eternity of the world itself, has haunted philosophers (and non-philosophers, during their brief spells of falling into and staying in a philosophical mood) for more than two millennia. In the Middle Ages it was raised to the rank of the highest purpose and supreme concern of mortals, and deployed to promote spiritual values over the pleasures of the flesh—as well as to explain (and, hopefully argue away) the pain and misery of the brief earthly existence as a necessary and therefore welcome prelude to the endless bliss of the afterlife. It returned with the advent of the modern era in a new garb: that of the futility of individual interests and concerns, shown to be abominably short-lived, fleeting and vagrant when juxtaposed with the interests of “the social whole”—the nation, the state, the cause.”

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Zygmunt Bauman

Zdroj: The Art of Life (2008), p. 31.

“Pascal suggests that people avoid looking inwards and keep running in the vain hope of escaping a face-to-face encounter with their predicament, which is to face up to their utter insignificance whenever they recall the infinity of the universe. And he censures them and castigates them for doing so. It is, he says, that morbid inclination to hassle around rather than stay put which ought to be blamed for all unhappiness. One could, however, object that Pascal, even if only implicitly, does not present us with the choice between a happy and an unhappy life, but between two kinds of unhappiness: whether we choose to run or stay put, we are doomed to be unhappy. The only (putative and misleading!) advantage of being on the move (as long as we keep moving) is that we postpone for a while the moment of that truth. This is, many would agree, a genuine advantage of running out of rather than staying in our rooms—and most certainly it is a temptation difficult to resist. And they will choose to surrender to that temptation, allow themselves to be allured and seduced—if only because as long as they remain seduced they will manage to stave off the danger of discovering the compulsion and addiction that prompts them to run, screened by what is called “freedom of choice” or “self-assertion.””

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Zygmunt Bauman

But, inevitably, they will end up longing for the virtues they once possessed but have now abandoned for the sake of getting rid of the agony which practicing them, and taking responsibility for that practice, might have caused.
Zdroj: The Art of Life (2008), p. 37.

“Avoid the crowd, avoid mass audiences, keep your own counsel, which is the counsel of philosophy—of wisdom you can acquire and make your own.”

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Zygmunt Bauman

[paraphrasing the view of Seneca], p. 34.
The Art of Life (2008)

“Marcus Aurelius appoints personal character and conscience the ultimate refuge of happiness-seekers: the only place where dreams of happiness, doomed to die childless and intestate anywhere else, are not bound to be frustrated.”

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Zygmunt Bauman

Zdroj: The Art of Life (2008), p. 35.

“Man is in his short sojourn on earth equal to God in His eternity.”

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Zygmunt Bauman

[paraphrasing the view of Seneca], p. 34.
The Art of Life (2008)