/tag/solipsism

8 quotes tagged 'solipsism'

Publisher: Fine Communications (1998)

The trip is real,' Hagbard said. 'The images you encounter along the way are all unreal. If you keep moving, and pass them, you eventually discover that.' 'Solipsism. Sophomore solipsism,' Joe answered. 'No.' Hagbard grinned. 'The solipsist thinks the tripper is real.


Author: Ernest Becker
Publisher: Free Press (1975)

I once wrote that I thought the reason man was so naturally cowardly was that he felt he had no authority; and the reason he had no authority was in the very nature of the way the human animal is shaped: all our meanings are built into us from the outside, from our dealings with others. This is what gives us a “self” and a superego. Our whole world of right and wrong, good and bad, our name, precisely who we are, is grafted into us; and we never feel we have authority to offer things on our own. How could we?—I argued—since we feel ourselves in many ways guilty and beholden to others, a lesser creation of theirs, indebted to them for our very birth.


Author: Roger Zelazny
Publisher: Harper Voyager (2010)

How to put simply that which is not a simple thing . . . ? Solipsism, I suppose, is where we have to begin—the notion that nothing exists but the self, or, at least, that we cannot truly be aware of anything but our own existence and experience. I can find, somewhere, off in Shadow, anything I can visualize. Any of us can. This, in good faith, does not transcend the limits of the ego. It may be argued, and in fact has, by most of us, that we create the shadows we visit out of the stuff of our own psyches, that we alone truly exist, that the shadows we traverse are but projections of our own desires. . . . Whatever the merits of this argument, and there are several, it does go far toward explaining much of the family’s attitude toward people, places, and things outside of Amber. Namely, we are toymakers and they, our playthings—sometimes dangerously animated, to be sure; but this, too, is part of the game. We are impresarios by temperament, and we treat one another accordingly. While solipsism does tend to leave one slightly embarrassed on questions of etiology, one can easily avoid the embarrassment by refusing to admit the validity of the questions. Most of us are, as I have often observed, almost entirely pragmatic in the conduct of our affairs. Almost . . . Yet—yet there is a disturbing element in the picture. There is a place where the shadows go mad. . . . When you purposely push yourself through layer after layer of Shadow, surrendering—again, purposely—a piece of your understanding every step of the way, you come at last to a mad place beyond which you cannot go. Why do this? In hope of an insight. I’d say, or a new game . . . But when you come to this place, as we all have, you realize that you have reached the limit of Shadow or the end of yourself—synonymous terms, as we had always thought. Now, though . . . Now I know that it is not so, now as I stand, waiting, without the Courts of Chaos, telling you what it was like, I know that it is not so. But I knew well enough then, that night, in Tir-na Nog’th, had known earlier, when I had fought the goat-man in the Black Circle of Lorraine, had known that day in the Lighthouse of Cabra, after my escape from the dungeons of Amber, when I had looked upon ruined Garnath . . . I knew that that was not all there was to it. I knew because I knew that the black road ran beyond that point. It passed through madness into chaos and kept going, the things that traveled across it came from somewhere, but they were not my things. I had somehow helped to grant them this passage, but they did not spring from my version of reality. They were their own, or someone else’s—small matter there—and they tore holes in that small metaphysic we had woven over the ages. They had entered our preserve, they were not of it, they threatened it, they threatened us. Fiona and Brand had reached beyond everything and found something, where none of the rest of us had believed anything to exist. The danger released was, on some level, almost worth the evidence obtained: we were not alone, nor were shadows truly our toys. Whatever our relationship with Shadow, I could nevermore regard it in the old light.


Publisher: Bantam Books (1982)

The new way of thinking was supported by a crutch, one could cling to at least a pale version of the Lockean creed by imagining that these “unconscious” thoughts, desires, and schemes belonged to other selves within the psyche. Just as I can keep my schemes secret from you, my id can keep secrets from my ego. By splitting the subject into many subjects, one could preserve the axiom that every mental state must be someone’s conscious mental state and explain the inaccessibility of some of these states to their putative owners by postulating other interior owners for them. This move was usefully obscured in the mists of jargon so that the weird question of whether it was like anything to be a superego, for instance, could be kept at bay.


Author: Graham Greene
Publisher: Penguin Classics (2004)

Time has its revenges, but revenges seem so often sour. Wouldn't we all do better not trying to understand, accepting the fact that no human being will ever understand another, not a wife a husband, a lover a mistress, nor a parent a child? Perhaps that's why men have invented God - a being capable of understanding.


Author: Eric Berne
Publisher: Grove Press (1972)

The destiny of every human being is decided by what goes on inside his skull when he is confronted with what goes on outside his skull.  Each person designs his own life.


Publisher: Penguin Classics (2003)

Je pense, donc je suis, that is the one thing I know for sure, and as for all the rest of what surrounds me, all these worlds, God and even Satan himself - for me it remains unproven whether all that exists in itself or is merely a certain emanation of mine, the logical development of my I, which has a pre-temporal and individual existence...


Let us assume, for example, that I suffer deeply - yet I mean, another person would never be able to perceive the degree to which I suffer, because he is another person, and not me, and on top of that it's seldom that a person will agree to recognize another as a sufferer (as thought it were some kind of rank). Why won't he agree to it, do you suppose? Because, for example, I smell bad, or have a stupid expression on my face, or because I once trod on his toes. What's more, there is suffering and suffering: degrading suffering that degrades me - hunger, for example - is something that my benefactor will permit in me, but let the suffering be of ever such a slightly loftier sort, such as for an idea, for example, then no, only in very rare cases will he permit that, because he may, for example, look at me and suddenly perceive that the expression on my face is not at all like the one his fantasy supposes ought to be on the face of someone who is suffering for an idea. So he then at once deprives me of his beneficent deeds, though he does so not at all from any rancour of heart.