53 ordspråk av John Berger

John Berger

John Berger

John Berger föddes den 5 november 1926
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Ours is the century of enforced travel of disappearances. The century of people helplessly seeing others, who were close to them, disappear over the horizon.

That we find a crystal or a poppy beautiful means that we are less alone, that we are more deeply inserted into existence than the course of a single life would lead us to believe.

We only see what we look at. To look is an act of choice.

A man's death makes everything certain about him. Of course, secrets may die with him. And of course, a hundred years later somebody looking through some papers may discover a fact which throws a totally different light on his life and of which all the people who attended his funeral were ignorant. Death changes the facts qualitatively but not quantitatively. One does not know more facts about a man because he is dead. But what one already knows hardens and becomes definite. We cannot hope for ambiguities to be clarified, we cannot hope for further change, we cannot hope for more. We are now the protagonists and we have to make up our minds.

Common-sense is part of the home-made ideology of those who have been deprived of fundamental learning, of those who have been kept ignorant. This ideology is compounded from different sources: items that have survived from religion, items of empirical knowledge, items of protective skepticism, items culled for comfort from the superficial learning that is supplied. But the point is that common-sense can never teach itself, can never advance beyond its own limits, for as soon as the lack of fundamental learning has been made good, all items become questionable and the whole function of common-sense is destroyed. Common-sense can only exist as a category insofar as it can be distinguished from the spirit of inquiry, from philosophy.

Envy is a pain of mind that successful men cause their neighbors

The envied are like bureaucrats; the more impersonal they are, the greater the illusion (for themselves and for others) of their power.

Publicity is the life of this culture - in so far as without publicity capitalism could not survive - and at the same time publicity is its dream.

The envied are like bureaucrats; the more impersonal they are, the greater the illusion (for themselves and for others) of their power.

Common-sense is part of the home-made ideology of those who have been deprived of fundamental learning, of those who have been kept ignorant. This ideology is compounded from different sources: items that have survived from religion, items of empirical knowledge, items of protective skepticism, items culled for comfort from the superficial learning that is supplied. But the point is that common-sense can never teach itself, can never advance beyond its own limits, for as soon as the lack of fundamental learning has been made good, all items become questionable and the whole function of common-sense is destroyed. Common-sense can only exist as a category insofar as it can be distinguished from the spirit of inquiry, from philosophy.

I can't tell you what art does and how it does it, but I know that often art has judged the judges, pleaded revenge to the innocent and shown to the future what the past suffered, so that it has never been forgotten. Art, when it functions like this, becomes a meeting-place of the invisible, the irreducible, the enduring, guts, and honor.

The poverty of our century is unlike that of any other. It is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich.

The camera relieves us of the burden of memory. It surveys us like God, and it surveys for us. Yet no other god has been so cynical, for the camera records in order to forget.

I knew I'd been living in Berkeley too long when I saw a sign that said 'Free firewood" and my first thought was "Who was Firewood and what did he do?"

Nothing fortuitous happens in a child's world. There are no accidents. Everything is connected with everything else and everything can be explained by everything else. . . . For a young child everything that happens is a necessity.

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