Best 58 quotes of Nikolai Berdyaev on MyQuotes

Bread for myself is a material question. Bread for my neighbor is a spiritual one.

But man as a person, the same man, gains mastery over egocentric self-confinement by disclosing a universe in himself...Personality is a universe, it is filled with universal content.

Conscience is the spiritual, supernatural principle in man, and it is not of social origin at all. It is rather the perversion and confusion of conscience that is of social origin.

Creative experience foreshadows a new Heaven and a new Earth.

Creativeness is liberation from slavery. Man is free when he finds himself in a state of creative activity. Creativeness leads to ecstasy of the moment. The products of creativeness are within time, but the creative act itself lies outside time.

Creativity is something which proceeds from within, out of immeasurable and inexplicable depths, not from without, not from the world's necessity. The very desire to make the creative act understandable, to find a basis for it, is failure to comprehend it. To comprehend the creative act means to recognize that it is inexplicable and without foundation.

Creativity is the supreme mystery of life, the mystery of the appearance of something new, hitherto unknown, derived from nothing, proceeding from nothing, born of nothing other.

Death, that final evil, is one of the paths to eternity. Endless life in the conditions of our existence would be a nightmare.

Denial of Russia in the name of humanity it is - robbing humanity

Dostoevsky - is not a realist as an artist, he is an experimentator, a creator of an experimential metaphysics of human nature.

Ethics occupies a central place in philosophy because it is concerned with sin, with the origin of good and evil and with moral valuations. And since these problems have a universal significance, the sphere of ethics is wider than is generally supposed. It deals with meaning and value and its province is the world in which the distinction between good and evil is drawn, evaluations are made and meaning is sought.

Every moral act of love, of mercy, and of sacrifice brings to pass the end of the world where hatred, cruelty, and selfishness reign supreme.

Every single human soul has more meaning and value than the whole of history.

God is a reality of spirit He cannot be conceived as an object, not even as the very highest object. God is not to be found in the world of objects.

In creativity the way will be found for subject to pass into object, the identity of subject with object will be restored. All the great creators have foreseen this turning-point. Today, in the depths of culture itself and in all its separate spheres, this crisis of creativity is ripening.

I never remain passive in the process of reading: while I read I am engaged in a constant creative activity, which leads me to remember not so much the actual matter of the book as the thoughts evoked in my mind by it, directly or indirectly.

In every artistic activity a new world is created, the cosmos, a world enlightened and free.

In sex we have the source of man's true connection with the cosmos and of his servile dependence. The categories of sex, male and female, are cosmic categories, not merely anthropological categories.

...in the third epoch the divinity of man's creative nature is finally revealed and divine power becomes human power.

It is beyond dispute that the state exercises very great power over human life and it always shows a tendency to go beyond the limits laid down for it.

It is imperative to bear in mind that human creativity is not a claim or a right on the part of man, but God's claim on and call to man. God awaits man's creative act, which is the response to the creative act of God.

Objectification is above all exteriorization, the alienation of spirit from itself.

Our attitude towards evil must be freed from hatred, and has itself need to be enlightened in character...Satan rejoices when he succeeds in inspiring us with diabolical feelings to himself. It is he who wins when his own methods are used against himself...A continual denunciation of evil and its agents merely encourages its growth in the world a truth sufficiently revealed in the Gospels, but to which we are persistently blind.

Perhaps the saddest thing to admit is that those who rejected the Cross have to carry it, while those who welcomed it are so often engaged in crucifying others.

Self-realization is a process of permanent auto-creation, an elaboration of the new man at the expense of the old.

So great is the worth of Dostoevsky that to have produced him is by itself sufficient justification for the existence of the Russian people in the world: and he will bear witness for his country-men at the last judgement of the nations.

The bourgeois takes economic power very seriously, and often worships it quite unselfishly.

The central idea of the Eastern Fathers was that of theosis, the divinization of all creatures, the transfiguration of the world, the idea of the cosmos and not the idea of personal salvation...Only later Christian consciousness began to value the idea of hell more than the idea of the transfiguration and divinization of the world...The Kingdom of God is the transfiguration of the world, the universal resurrection, a new heaven and a new earth.

The Church is simply the path of history, and not the actual kingdom of God.

The creation of the world is not only a process which moves from God to humanity. God demands newness from humanity; God awaits the works of human freedom.

The essential in artistic creativity is victory over the burden of necessity. In art, man lives outside himself, outside his burdens, the burdens of life. Every creative artistic act is a partial transfiguration of life. In the artistic concept man breaks out through the heaviness of the world. In the creative-artistic attitude towards this world we catch a glimpse of another world.

The geniuses have created, but they were less: the saints have been, but they created little...A twofold tragedy of creativeness reveals the truth that there has not yet been in our world a religious epoch of creativity.

The meaning of conservatism is not that it impedes movement forward and upward, but that it impedes movement backwards and downwards—to chaotic darkness and the return to a primitive state.

The overwhelming majority of people, including Christians, are materialists. They do not believe in the power of spirit. They believe only in material power.

The physical union of the sexes ... only intensifies man's sense of solitude.

The question of bread for myself is a material question; but the question of bread for my neighbour, for everybody, is a spiritual and a religious question.

There is absolute truth in anarchism and it is to be seen in its attitude to the sovereignty of the state and to every form of state absolutism. [...] The religious truth of anarchism consists in this, that power over man is bound up with sin and evil, that a state of perfection is a state where there is no power of man over man, that is to say, anarchy. The Kingdom of God is freedom and the absence of such power... the Kingdom of God is anarchy.

There is a tragic clash between Truth and the world. Pure undistorted truth burns up the world.

There is no objective reality. But there is only an illusion of consciousness, there is only an objectivication of reality, which was created by the spirit. The origin of life is creativity, freedom; and the personality, subject, and spirit are the representatives of that origin, but not the nature, not the object.

There is something servile in the interpretation of sin as crime which infringes the will of God and calls for legal proceedings on the part of God. Sin is dividedness, a state of deficiency, incompleteness, dissociation, enslavement, hatred, but it is not disobedience and not formal violation of the will of God.

The Russian yearning for the meaning of life is the major theme of our literature, and this is the real point of our intelligentsia's existence.

The uniting of Orthodoxy with state absolutism came about on the soil of a non-belief in the Divineness of the earth, in the earthly future of mankind; Orthodoxy gave away the earth into the hands of the state because of its own non-belief in man and mankind, because of its nihilistic attitude towards the world. Orthodoxy does not believe in the religious ordering of human life upon the earth, and it compensates for its own hopeless pessimism by a call for the forceful ordering of it by state authority.

The will to originality is not the will to be peculiar and unlike anybody else; it means the desire to derive one's consciousness from its primary source.

The World is not an idea as asserted by philosophers who have dedicated their entire lives to the exploration of ideas. First and foremost the world is passion. But passion is associated with sadness. Sadness does not only arise from death which makes us face the Eternity, but also from life which causes us to confront the Time.

Time is the product of changing realities, beings, existences.

True life is creativity, not development: it is the freedom for creative acts, for creative fire, rather than necessity and the heaviness of congealing self-perfection.

We are standing on the threshold of a world-epoch of religious creativeness, on a cosmic divide.

We find the most terrible form of atheism, not in the militant and passionate struggle against the idea of God himself, but in the practical atheism of everyday living, in indifference and torpor. We often encounter these forms of atheism among those who are formally Christians.

An extreme optimism is a condition precedent of Democracy, and democratic scepticism itself is optimist. There is no despair on account of the loss of Truth. It is believed that a mechanical counting of votes must always lead to good results. Behind Democracy stands the optimistic dogma of the natural goodness and loving-kindness proper to human nature. Jean-Jacques Rousseau was the spiritual father of Democracy and it was infected at its roots by his sentimental notions about humanity. It simply will not see that there is also a radical evil in human nature, and does not allow for the fact that the will of the people can follow iniquity, that the majority may be for error and untruth, leaving truth and rightness to a weak minority. There is no guarantee that the general will shall be turned towards the good, that it will seek freedom rather than the complete destruction of freedom. The Revolution in France was begun by the proclamation of the rights and liberty of man; under the Terror all liberty was completely done away with. When, in pure affirmation of itself, the unenlightened popular will refuses to submit itself to any superior being, and claims arbitrarily to direct the destinies of human societies, it easily enters on persecution of Truth, denial of the true, and quenching of all spiritual freedom.

Each one of us shares in the destiny of the world and humanity, and must accept his own portion of the general responsibility