Václav Havel citáty

Varianta: Nadej je stav ducha, který dává smysel nášmu životu.

Potvrdené výroky
Zdroj: Žurnál: Mýty o zániku štátu http://www.izurnal.sk/index.php?option=com_content&task=view&id=1971

The Onassis Prize For Man and Mankind (1993)
Kontext: Today's world, as we all know, is faced with multiple threats. From whichever angle I look at this menace, I always come to the conclusion that salvation can only come through a profound awakening of man to his own personal responsibility, which is at the same time a global responsibility. Thus, the only way to save our world, as I see it, lies in a democracy that recalls its ancient Greek roots: democracy based on an integral human personality personally answering for the fate of the community.

New Year's Address to the Nation (1990)

Living in Truth (1986), The Power of the Powerless
Kontext: The law is only one of several imperfect and more or less external ways of defending what is better in life against what is worse. By itself, the law can never create anything better... Establishing respect for the law does not automatically ensure a better life for that, after all, is a job for people and not for laws and institutions.

New Year's Address to the Nation (1990)

The Need for Transcendence in the Postmodern World (1994)

The Need for Transcendence in the Postmodern World (1994)

International Herald Tribune (21 February 1990)

New Year's Address to the Nation (1990)
Kontext: Those who rebelled against totalitarian rule and those who simply managed to remain themselves and think freely, were all persecuted. We should not forget any of those who paid for our present freedom in one way or another.

Address upon receiving the Open Society Prize awarded by Central European University (24 June 1999) http://old.hrad.cz/president/Havel/speeches/1999/2406_uk.html
Variant translation: There are no exact directions. There are probably no directions at all. The only things that I am able to recommend at this moment are: a sense of humour; an ability to see the ridiculous and the absurd dimensions of things; an ability to laugh about others as well as about ourselves; a sense of irony; and, of everything that invites parody in this world. In other words: rising above things, or looking at them from a distance; sensibility to the hidden presence of all the more dangerous types of conceit in others, as well as in ourselves; good cheer; an unostentatious certainty of the meaning of things; gratitude for the gift of life and courage to assume responsibility for it; and, a vigilant mind.
Those who have not lost the ability to recognize that which is laughable in themselves, or their own nothingness, are not arrogant, nor are they enemies of an Open Society. Its enemy is a person with a fiercely serious countenance and burning eyes.
Kontext: There are no exact guidelines. There are probably no guidelines at all. The only thing I can recommend at this stage is a sense of humor, an ability to see things in their ridiculous and absurd dimensions, to laugh at others and at ourselves, a sense of irony regarding everything that calls out for parody in this world. In other words, I can only recommend perspective and distance. Awareness of all the most dangerous kinds of vanity, both in others and in ourselves. A good mind. A modest certainty about the meaning of things. Gratitude for the gift of life and the courage to take responsibility for it. Vigilance of spirit.

The Need for Transcendence in the Postmodern World (1994)
Kontext: The idea of human rights and freedoms must be an integral part of any meaningful world order. Yet, I think it must be anchored in a different place, and in a different way, than has been the case so far. If it is to be more than just a slogan mocked by half the world, it cannot be expressed in the language of a departing era, and it must not be mere froth floating on the subsiding waters of faith in a purely scientific relationship to the world.

Speech of October 1989, accepting a peace prize; quoted in The Independent, London (9 December 1989)
Kontext: There can be no doubt that distrust of words is less harmful than unwarranted trust in them. Besides, to distrust words, and indict them for the horrors that might slumber unobtrusively within them — isn't this, after all, the true vocation of the intellectual?

International Herald Tribune (29 October 1991)
Variant translation: If your heart is in the right place and you have good taste, not only will you pass muster in politics, you are destined for it. If you are modest and do not lust after power, not only are you suited to politics, you absolutely belong there.
Kontext: When a man has his heart in the right place and good taste, he can not only do well in politics but is even predetermined for it. If someone is modest and does not yearn for power, he is certainly not ill-equipped to engage in politics; on the contrary, he belongs there. What is needed in politics is not the ability to lie but rather the sensibility to know when, where, how and to whom to say things.

The Need for Transcendence in the Postmodern World (1994)
Kontext: Cultural conflicts are increasing and are understandably more dangerous today than at any other time in history. The end of the era of rationalism has been catastrophic. Armed with the same supermodern weapons, often from the same suppliers, and followed by television cameras, the members of various tribal cults are at war with one another.

Open letter to Dr. Gustáv Husák, Communist President (8 April 1975)
Kontext: Life cannot be destroyed for good, neither … can history be brought entirely to a halt. A secret streamlet trickles on beneath the heavy lid of inertia and pseudo-events, slowly and inconspicuously undercutting it. It may be a long process, but one day it must happen: the lid will no longer hold and will start to crack. This is the moment when something once more begins visibly to happen, something truly new and unique … something truly historical, in the sense that history again demands to be heard.

As quoted in "Václav Havel: Heir to a Spiritual Legacy" by Richard L. Stanger in Christian Century (11 April 1990) http://www.religion-online.org/showarticle.asp?title=767
Kontext: It's not hard to stand behind one's successes. But to accept responsibility for one's failures... that is devishly hard! But only thence does the road lead... to a radically new insight into the mysterious gravity of my existence as an uncertain enterprise and to its transcendental meaning.

New Year's Address to the Nation (1990)
Kontext: The recent period — and in particular the last six weeks of our peaceful revolution — has shown the enormous human, moral and spiritual potential, and the civic culture that slumbered in our society under the enforced mask of apathy. Whenever someone categorically claimed that we were this or that, I always objected that society is a very mysterious creature and that it is unwise to trust only the face it presents to you. I am happy that I was not mistaken. Everywhere in the world people wonder where those meek, humiliated, skeptical and seemingly cynical citizens of Czechoslovakia found the marvelous strength to shake the totalitarian yoke from their shoulders in several weeks, and in a decent and peaceful way.

The Need for Transcendence in the Postmodern World (1994)
Kontext: The relationship to the world that the modern science fostered and shaped now appears to have exhausted its potential. It is increasingly clear that, strangely, the relationship is missing something. It fails to connect with the most intrinsic nature of reality and with natural human experience. It is now more of a source of disintegration and doubt than a source of integration and meaning. It produces what amounts to a state of schizophrenia: Man as an observer is becoming completely alienated from himself as a being.

The Need for Transcendence in the Postmodern World (1994)
Kontext: Periods of history when values undergo a fundamental shift are certainly not unprecedented. This happened in the Hellenistic period, when from the ruins of the classical world the Middle Ages were gradually born. It happened during the Renaissance, which opened the way to the modern era. The distinguishing features of such transitional periods are a mixing and blending of cultures and a plurality or parallelism of intellectual and spiritual worlds. These are periods when all consistent value systems collapse, when cultures distant in time and space are discovered or rediscovered. They are periods when there is a tendency to quote, to imitate, and to amplify, rather than to state with authority or integrate. New meaning is gradually born from the encounter, or the intersection, of many different elements.

New Year's Address on Czech Radio & Television (1 January 2003)
Kontext: Seemingly endless negotiations finally led to the division of Czechoslovakia. It had one great advantage: it proceeded calmly, without violence, major conflicts, or significant unsolved issues. This unusually positive split brought us worldwide respect. But it also had one disadvantage: a matter of such importance as the division of a country into two new ones was not decided by the citizens in a referendum, as would be appropriate in a democratic society. Rather, it was mostly treated as a technical matter, almost as if it were an accounting operation. Perhaps for this reason, the end of Czechoslovakia was accompanied by an unpleasant aftertaste and awkward feelings. No significant part of the citizenry protested the division then, but no significant part celebrated it either. It was as if there was nothing to say, as if the public had more or less breathed a sigh of relief at the endless, traumatizing bargaining finally being behind us.
All that is now long-gone — is history — and after all this time, I can not help but feel that no matter how queerly it happened then, it is a good thing that it happened. Evidently, most peoples must taste full statehood for at least a while in order to learn to cooperate with others. Czechs and Slovaks may be closer today than ever before. There is no animosity, and they are united in their goals: to fully participate in the European and global integration processes and, in their own interest, to gradually forsake some of their countries' sovereignty in favor of increasing influence in the life of communities vastly larger and more powerful than countries are. We live in an interconnected world, and we — Czechs and Slovaks — walk hand in hand in it. And that, of course, is what is most important.

Living in Truth (1986), An Anatomy of Reticence
Kontext: The dissident does not operate in the realm of genuine power at all. He is not seeking power. He has no desire for office and does not gather votes. He does not attempt to charm the public, he offers nothing and promises nothing. He can offer, if anything, only his own skin — and he offers it solely because he has no other way of affirming the truth he stands for. His actions simply articulate his dignity as a citizen, regardless of the cost.

New Year's Address to the Nation (1990)
Kontext: We had all become used to the totalitarian system and accepted it as an unchangeable fact and thus helped to perpetuate it. In other words, we are all — though naturally to differing extents — responsible for the operation of the totalitarian machinery. None of us is just its victim. We are all also its co-creators.

Zdroj: Disturbing the Peace (1986), Ch. 1 : Growing Up "Outside", p. 13
Kontext: The most important thing is that man should be the measure of all structures, including economic structures, and not that man be made to measure for those structures. The most important thing is not to lose sight of personal relationships — i. e., the relationships between man and his co-workers, between subordinates and their superiors, between man and his work, between this work and its consequences.

Living in Truth (1986), The Power of the Powerless
Kontext: You do not become a "dissident" just because you decide one day to take up this most unusual career. You are thrown into it by your personal sense of responsibility, combined with a complex set of external circumstances. You are cast out of the existing structures and placed in a position of conflict with them. It begins as an attempt to do your work well, and ends with being branded an enemy of society.

Farewell Address (2003)
Kontext: Today I would like to thank from my heart all those of you who have trusted me, sympathized with me or in any way supported me. Without your understanding and goodwill I would not have been able to stay in office for even a few moments. I appreciate your support all the more for the fact that I did not try at all costs to obtain it. I frequently even took what was clearly a minority position and so reaped more opposition than recognition. Sometimes I may have been mistaken in this but I would like to assure you of one thing: I have always tried to abide by the dictates of the authority under which I took my oath of office — the dictates of the best of my awareness and conscience.

The Need for Transcendence in the Postmodern World (1994)
Kontext: Until recently, it might have seemed that we were an unhappy bit of mildew on a heavenly body whirling in space among many that have no mildew on them at all. this was something that classical science could explain. Yet, the moment it begins to appear that we are deeply connected to the entire universe, science reaches the outer limits of its powers. Because it is founded on the search for universal laws, it cannot deal with singularity, that is, with uniqueness. The universe is a unique event and a unique story, and so far we are the unique point of that story. But unique events and stories are the domain of poetry, not science. With the formulation of the Anthropic Cosmological Principle, science has found itself on the border between formula and story, between science and myth. In that, however, science has paradoxically returned, in a roundabout way, to man, and offers him — in new clothing — his lost integrity. It does so by anchoring him once more in the cosmos.

The Need for Transcendence in the Postmodern World (1994)
Kontext: Classical modern science described only the surface of things, a single dimension of reality. And the more dogmatically science treated it as the only dimension, as the very essence of reality, the more misleading it became. Today, for instance, we may know immeasurably more about the universe than our ancestors did, and yet, it increasingly seems they knew something more essential about it than we do, something that escapes us.

The Onassis Prize For Man and Mankind (1993)
Kontext: Many people hardly ever see a politician as a person anymore. Instead, a politician is a shadow they watch on television, not knowing whether he is speaking impromptu or reading a text written for him by anonymous advisers or experts from a screen hidden behind the cameras. Citizens no longer perceive their politician as a living human being, for they never have and will never see him that way. They see only his image, created for them by TV, radio and newspaper commentators.

The Need for Transcendence in the Postmodern World (1994)
Kontext: What makes the Anthropic Principle and the Gaia Hypothesis so inspiring? One simple thing: Both remind us, in modern language, of what we have long suspected, of what we have long projected into our forgotten myths and perhaps what has always lain dormant within us as archetypes. That is, the awareness of our being anchored in the earth and the universe, the awareness that we are not here alone nor for ourselves alone, but that we are an integral part of higher, mysterious entities against whom it is not advisable to blaspheme. This forgotten awareness is encoded in all religions. All cultures anticipate it in various forms. It is one of the things that form the basis of man's understanding of himself, of his place in the world, and ultimately of the world as such.

The Need for Transcendence in the Postmodern World (1994)
Kontext: A modern philosopher once said: "Only a God can save us now."
Yes, the only real hope of people today is probably a renewal of our certainty that we are rooted in the earth and, at the same time, in the cosmos. This awareness endows us with the capacity for self-transcendence. Politicians at international forums may reiterate a thousand times that the basis of the new world order must be universal respect for human rights, but it will mean nothing as long as this imperative does not derive from the respect of the miracle of Being, the miracle of the universe, the miracle of nature, the miracle of our own existence. Only someone who submits to the authority of the universal order and of creation, who values the right to be a part of it and a participant in it, can genuinely value himself and his neighbors, and thus honor their rights as well.