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уЛБОЙТПЧБОЙЕ: сОЛП уМБЧБ (ВЙВМЙПФЕЛБ Fort / Da)

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update 6/27/16

Also by Milan Kundera

THE JOKE LAUGHABLE LOVES LIFE IS ELSEWI IERE THE FAREWELL PARTY THE BOOK OF LAUGHTER AND FORGETTING JACQUES AND HIS MASTER THE ART OF THE NOVEL IMMORTALITY


MILAN KUNDERA


The Unbearable Lightness of Being



Translated from the Czech by Michael Henry Heim
Harper Perennial

A Division of HwperCollinsPublishers
Portions of this work originally appeared, in somewhat different form. in The New Yorker.

A hardcover edition of this book was published in 1984 by Harper & Row, Publishers, Inc.



the unbearable lightness of BEING. English translation copynght ˜ 1984 by Harper & Row, Publishers, Inc. Translated from Nesnesitelna lehkost byti, copyright ˜ 1984 by Milan Kundera. All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. For information address HarperCollins Publishers, 10 East 53rd Street, New York, NY 10022.

First Harper Colophon edition published 1985. Reissued in Perennial Library edition 1987. Reissued in HarperPerennial edition 1991.

Library of Congress Cataloging in Publication Data

Kundera, Milan.

The unbearable lightness of being.

"Perennial Library"

I. Heim, Michael Henry. II. Title. PG5039.21.U6U5 1987 891.8'635 83^8363 ISBN 0-06-091465-3 (pbk.)

96 RRD H 40 39


CONTENTS


PART ONE Lightness and Weight 1

PART TWO Soul and Body 37

PART THREE Words Misunderstood 79

PART FOUR Soul and Body 729

PART FIVE Lightness and Weight 173

PART SIX The Grand March 241

PART SEVEN Karenin's Smile 279

INDEX


INDEX 4

PART ONE 8

Lightness and Weight 8

1 9


2 11

3 12


4 15

5 17


6 19

7 21


8 24

9 25


10 27

11 29


12 31

13 33


14 35

15 36


16 39

17 40


PART TWO 42

Soul and Body 42

1 43

2 44


3 45

4 45


6 46

7 48


8 49

9 50


10 52

11 53


12 55

13 56


14 57

15 59


16 60

17 61


18 62

19 64


20 64

21 66


22 67

23 69


24 70

25 72


26 74

27 76


28 78

29 79


PART THREE 81

Words Misunderstood 81

1 82

2 87


3 90

4 96


5 100

6 105


7 109

8 116


9 118

10 122


11 126

PART FOUR 129

Soul and Body 129

1 130


2 131

3 133


4 135

6 137


7 139

8 141


9 142

10 144


11 145

12 146


13 148

15 151


16 152

17 153


18 155

19 156


20 157

22 160


23 161

24 162


25 164

26 165


27 167

28 168


29 169

PART FIVE 171

Lightness and Weight 171

1 172


2 173

3 176


4 177

5 181


6 186

7 190


8 192

9 195


11 201

13 206


14 214

15 217


16 221

18 223


19 225

20 227


21 229

22 233


23 234

PART SIX 237

The Grand March 237

1 238


2 239

3 240


4 241

5 242


7 244

8 245


9 246

10 247


11 249

12 250


13 251

14 252


15 254

16 256


17 257

18 258


19 259

20 260


21 262

23 264


25 267

27 270


28 271

29 272


PART SEVEN 273

Karenin's Smile 273

1 274

2 279


3 284

4 288


6 297

PART ONE

Lightness and Weight

1


The idea of eternal return is a mysterious one, and Nietzsche has often perplexed other philosophers with it: to think that everything recurs as we once experienced it, and that the recur­rence itself recurs ad infinitum! What does this mad myth signify?

Putting it negatively, the myth of eternal return states that a life which disappears once and for all, which does not return, is like a shadow, without weight, dead in advance, and whether it was horrible, beautiful, or sublime, its horror, sublimity, and beauty mean nothing. We need take no more note of it than of a war between two African kingdoms in the fourteenth century, a war that altered nothing in the destiny of the world, even if a hundred thousand blacks perished in excruciating torment.

Will the war between two African kingdoms in the four­teenth century itself be altered if it recurs again and again, in eternal return?

3

4



It will: it will become a solid mass, permanently protuber­ant, its inanity irreparable.

If the French Revolution were to recur eternally, French historians would be less proud of Robespierre. But because they deal with something that will not return, the bloody years of the Revolution have turned into mere words, theories, and discus­sions, have become lighter than feathers, frightening no one. There is an infinite difference between a Robespierre who oc­curs only once in history and a Robespierre who eternally re­turns, chopping off French heads.

Let us therefore agree that the idea of eternal return im­plies a perspective from which things appear other than as we know them: they appear without the mitigating circumstance of their transitory nature. This mitigating circumstance prevents us from coming to a verdict. For how can we condemn some­thing that is ephemeral, in transit? In the sunset of dissolution, everything is illuminated by the aura of nostalgia, even the guillotine.

Not long ago, I caught myself experiencing a most incred­ible sensation. Leafing through a book on Hitler, I was touched by some of his portraits: they reminded me of my childhood. I grew up during the war; several members of my family perished in Hitler's concentration camps; but what were their deaths compared with the memories of a lost period in my life, a period that would never return?

This reconciliation with Hitler reveals the profound moral perversity of a world that rests essentially on the nonexistence of return, for in this world everything is pardoned in advance and therefore everything cynically permitted.

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