Introduction [Page Seven]

Humanity is the only depth worth fathoming.

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The self can be explained in no more than twenty minutes.  The soul is the rest.

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The Bohemian thinker wastes no time with the self.

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The religion of humanity should be feared less, and developed more.  As for the religion of religion, it should be feared more, and we should be far less concerned with it.

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I am in no way concerned with taking things from the point of view of faith in God.  It assumes too much.

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Love is the source of all those impulses that are neither precontrolled by the operating system of power, nor controlled by the user in the constant present.  In this sense, love is always free and self-aware.

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The actual business of getting along in love is harder than the preceding definition would suggest.

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We are all cases of bitterness through rejection.  We have been rejected billion of times as a species.  It is the original trauma in our collective memory.

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The sense of meaning of words at the root in everyday speech is often stronger, and more convoluted, than it is in any jargon or ‘official language.’

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Languages proliferate internally as well as externally—in every sense.

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We are as unfamiliar with the causes of our own behavior as we are with the lowest strata of rock beneath the houses where we live.  This takes into consideration all the collective knowledge of psychology, psychiatry, sociology, and every other ‘human science.’

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Humility is never a pose.  It is just not very significant.

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Bohemianism implies not only a disbelief in the reigning regimes of social, cultural, and political meaning, but also a willingness to participate in the formation of new regimes by abandoning all pretense of living under the old ones, or, only retaining enough of a pretence for discretion’s sake.

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Discretion is no longer part of the status quo outlook—it is being eliminated everywhere.  This makes it available for an altered, mutated reuse.

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Collectivity was the root cause to blame for the failure of every utopia.  But this does not make it unimportant.  We should give up on the idea of utopia, and not on collectivity.

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A revival in monasticism and ethical existentialism are what Western society need—but only if they are tied, paradoxically, to the collective project.  This should be the main goal of the Bohemian thinker and his allies.

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A nomadic life does not lend itself well to Bohemianism.  This is a contemporary mistake caused more by the lack of good cheap housing in cities than by anything else.  The type of nomadism that is conducted by choice is merely consumerism, and rather stupid.

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A friend told me, when I asked him why he’d never parlayed his art into money, that he had never been able to trust himself with getting rich.  Some would see nothing but an excuse for failure in this, but I took away another point: It is good to know what people are flying from as well as where they are flying to.

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Some expatriates are expatriated by choice, others by necessity.

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I sometimes fly to random destinations.  This is by design.

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