Sōseki Natsume

“Tokyo is bigger than Kumamoto. And Japan is bigger than Tokyo. And even bigger than Japan... Even bigger than Japan is the inside of your head. Don't ever surrender yourself ― not to Japan, not to anything. You may think that what you're doing is for the sake of the nation, but let something take possession of you like that, and all you do is bring it down.”

“Reflection may be essential to a scholar, but it’s taboo in social intercourse.”

“Watch birth and death:The lotus has alreadyOpened its flower.”

“But do you imagine there’s a certain type of person in the world who conforms to the idea of a ‘bad person'? You’ll never find someone who fits that mold neatly, you know. On the whole, all people are good, or at least they’re normal. The frightening thing is that they can suddenly turn bad when it comes to the crunch. That’s why you have to be careful.”

“I am an inconsistent creature. Perhaps it is the pressure of my past, and not my own perverse mind, that has made me into this contradictory being. I am all too well aware of this fault in myself. You must forgive me.”

“That K was hesitant in love does not mean that his love was in any sense lukewarm. He was unable to move, despite the violence of his emotion. And since the impact of his new emotion was not so great as to allow him to forget himself, he was forced to look back and remind himself of what his past had meant. And in doing so he could not but continue along the path that he had so far followed.”

“Living as I do with human beings, the more that I observe them, the more I am forced to conclude that they are selfish.”

“According to his thinking, man was not born for a particular purpose. Quite the opposite: a purpose developed only with the birth of an individual. To objectively fabricate a purpose at the outset and to apply it to a human being was to rob him at birth of freedom of action. Hence, purpose was something that the individual had to make for himself. But no one, no matter who, could freely create a purpose. This was because the purpose of one's existence was as good as announced to the universe by the course of that existence itself.Starting from this premise, Daisuke held that one's natural activities constituted one's natural purposes. A man walked because he wanted to. Then walking became his purpose. He thought because he wanted to. Then, thinking became his purpose. Just as to walk or to think for a particular purpose meant the degradation of walking and thinking, so to establish an external purpose and to act to fulfill it meant the degradation of action. Accordingly, those who used the sum of their actions as a means to an end were in effect destroying the purpose of their own existence.”

“I may be someone who was always destined to spend my life wandering aimlessly. I can’t settle down. The cruel part is, I want to settle down and the world won’t let me. So what choice do I have but to become a fugitive?”

“I often laughed, and you often gave me a dissatisfied look, till you pressed me to unfold my past before you as if it were a roll of pictures. It was then I felt respect for you. Because you unreservedly showed me your resolution to catch something alive in my being, and to sip the warm blood running in my body, by cutting my heart. At that time, I was still living, and did not want to die. So I rejected your request, promising to satisfy you some day. Now I am going to destroy my heart myself, and pour my blood into your veins. I shall be happy if a new life can enter into your bosom, when my heart has stopped beating.”

“The average novel invariably reads like a detective's report. It is drab and tedious because it is never objective.”

“Daisuke was the sort of man who, once he was disturbed by something, no matter what, could not let go of it until he had pursued it to the utmost. Moreover, having the capacity to assess the folly of any given obsession, he was forced to be doubly conscious of it. Three of four years ago he had tackled the question of the process whereby his waking mind entered the realm of dreams. At night, when he had gotten under the covers and begun to doze off nicely, he would immediately think, this is it, this is how I fall asleep. No sooner had he thought of this than he was wide awake. When he had managed to doze off again, he would immediately think, here it is. Night after night, he was plagued by his curiosity and would repeat the same procedure two or three times. In the end, he became disgusted in spite of himself. He wanted somehow to escape his agony. Moreover, he was thoroughly impressed by the extent of his folly. To appeal to his conscious mind in order to apprehend his unconscious, and to try to recollect both at the same time was, as James had put it, analogous to lighting a candle to examine the dark, or stopping a top in order to study is movements; at that rate, it stood to reason that he would never again be able to sleep. He knew all this, but when night came, he still thought, now...”

“To tell you the truth, I used to consider it a disgrace to be found ignorant by other people. But now, I find that I am not ashamed of knowing less than others, and I'm less inclined to force myself to read books. In short, I have grown old and decrepit.”

“It was Daisuke's conviction that all morality traced its origins to social realities. He believed there could be no greater confusion of cause and effect than to attempt to conform social reality to a rigidly predetermined notion of morality. Accordingly, he found the ethical education conducted by lecture in Japanese schools utterly meaningless. In the schools, students were either instructed in the old morality or crammed with a morality suited to the average European. For an unfortunate people beset by the fierce appetites of life, this amounted to nothing more than vain, empty talk. When the recipients of this education saw society before their eyes, they would recall those lectures and burst out laughing. Or else they would feel that they had been made fools of. In Daisuke's case it was not just school; he had received the most rigorous and least functional education from his father. Thanks to this, he had at one time experienced acute anguish stemming from contradictions. Daisuke even felt bitter over it.”

“That Seigo could go into geisha houses, accept luncheon invitations, drop in at the Club, see people off at Shimabashi, meet them at Yokohama, run out to Oiso to humor the elders—that he could put in his appearance at large gatherings from morning to evening without seeming either triumphant or dejected—this must be because he was thoroughly accustomed to this kind of life, thought Daisuke; it was probably like the jellyfish's floating in the sea and not finding it salty.”

“But facts, remembered or not, are all, alas, still facts”

“I am a lonely man,' Sensei said. 'And so I am glad that you come to see me. But I am also a melancholy man, and so I asked you why you should wish to visit me so often.”

“But once I could look back on it in a calmer frame of mind, it struck me that his motive was surely not so simple and straightforward. Had it resulted from a fatal collision between reality and ideals? Perhaps—but this was still not quite it. Eventually, I began to wonder whether it was not the same unbearable loneliness that I now felt that had brought K to his decision.”

“My love for her was close to piety. You may think it strange that I should use this word, with its religious connotation, to describe my feeling towards a woman. But even now I believe—and I believe it very strongly—that true love is not so far removed from religious faith.”

“Your brother is a sensitive person. Aesthetically, ethically, and intellectually he is in fact hypersensitive. As a result, it would seem that he was born only to torture himself. He has none of that saving dullness of intelligence which sees little difference between A and B. To him it must be either A or B. And if it is to be A, its shape, degree, and shade of color must precisely match his own conception of it; otherwise he will not accept it. Your brother, being sensitive, is all his life walking on a line he has chosen—a line as precarious as a tight rope. At the same time he impatiently demands that others also tread an equally precarious rope, without missing their footing. It would be a mistake, though, to think that this stems from selfishness. Imagine a world which could react exactly the way your brother expects; that world would undoubtedly be far more advanced than the world as it is now. Consequently, he detests the world which is—aesthetically, intellectually, and ethically—not as advanced as he is himself. That's why it's different from mere selfishness, I think.”