Arthur Koestler
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Arthur Koestler
Arthur Koestler, CBEwas a Hungarian-British author and journalist. Koestler was born in Budapest and, apart from his early school years, was educated in Austria. In 1931 Koestler joined the Communist Party of Germany until, disillusioned by Stalinism, he resigned in 1938. In 1940 he published his novel Darkness at Noon, an anti-totalitarian work that gained him international fame. Over the next 43 years, from his residence in Britain, Koestler espoused many political causes, and wrote novels, memoirs, biographies and numerous...
NationalityHungarian
ProfessionPhilosopher
Date of Birth5 September 1905
Hitherto man had to live with the idea of death as an individual; from now onward mankind will have to live with the idea of its death as a species.
Most of us were not afraid of death, only of the act of dying; and there were times when we overcame even this fear. At such moments we were free-men without shadows, dismissed from the ranks of the mortal; it was the most complete experience of freedom that can be granted a man.
God is dethroned; and although the incognizant masses are tardy in realizing the event, they feel the icy draught caused by that vacancy. Man enters upon a spiritual ice age; the established churches can no longer provide more than Eskimo huts where their shivering flock huddles together.
No man is an island- he is a holon. A Janus-faced entity who, looking inward, sees himself as a self-contained unique whole, looking outward as a dependent part. His self-assertive tendency is the dynamic manifestation of his unique wholeness, his autonomy and independence as a holon. Its equally universal antagonist, the integrative tendency, expresses his dependence on the larger whole to which he belongs: his 'part-ness.'.
Modern man lives isolated in his artificial environment, not because the artificial is evil as such, but because of his lack of comprehension of the forces which make it work- of the principles which relate his gadgets to the forces of nature, to the universal order. It is not central heating which makes his existence 'unnatural,' but his refusal to take an interest in the principles behind it. By being entirely dependent on science, yet closing his mind to it, he leads the life of an urban barbarian.
man has an irrepressible tendency to read meaning into the buzzing confusion of sights and sounds impinging on his senses; and where no agreed meaning can be found, he will provide it out of his own imagination.
Men cannot be treated as units in operations of political arithmetic because they behave like the symbols for zero and the infinite , which dislocate all mathematical operations.
The 'missing link' between ape and man will probably never be found- because it was an embryo.
The purposiveness of all vital processes, the strategy of the genes and the power of the exploratory drive in animal and man, all seem to indicate that the pull of the future is as real as the pressure of the past.
The continuous disasters of man's history are mainly due to his excessive capacity and urge to become identified with a tribe, nation, church or cause, and to espouse its credo uncritically and enthusiastically, even if its tenets are contrary to reason, devoid of self-interest and detrimental to the claims of self-preservation.We are thus driven to the unfashionable conclusion that the trouble with our species is not an excess of aggression, but an excess capacity for fanatical devotion.
Man's destiny was no longer determined from 'above' by a super-human wisdom and will, but from 'below' by the sub-human agencies of glands, genes, atoms, or waves of probability. ...they could determine his fate, but could provide him with no moral guidance, no values and meaning. A puppet of the Gods is a tragic figure, a puppet suspended on his chromosomes is merely grotesque.
The process of evolution may be described as differentiation of structure and integration of function. The more differentiated and specialized the parts, the more elaborate co-ordination is needed to create a well-balanced whole. The ultimate criterion of the value of a functional whole is the degree of its internal harmony or integratedness, whether the functional whole is a biological species or a civilization or an individual. A whole is defined by the pattern of relations between its parts, not by the sum of its parts; and a civilization is not defined by the sum of its science, technology, art and social organization, but by the total pattern which they form, and the degree of harmonious integration in that pattern.
The fact is: I no longer believe in my own infallibility. That is why I am lost.
I went to Communism as one goes to a spring of fresh water, and I left Communism as one clambers out of a poisoned river strewn with the wreckage of flooded cities and the corpses of the drowned.