Soetisvara on vara, mille võrra abikaasa koguvara ületab tema põhivara. Kui koguvara osutub väiksemaks kui põhivara, loetakse soetisvara võrdseks nulliga.


Raske? Ok. Aga siin on tarvis natuke loogilist mõtlemist. Näiteks, kui eriarstile on mitu kuud järjekord, siis on tõesti raske. Aga kes on süüdi? Pagulased? Ei, pagulased pole tekitanud sellise järjekorra. Samas ma mäletan väga hästi et NSVL-i ajal polnud selliseid järjekordi ja arstile sai kohe. Nüüd küsime uuesti, et kes on süüdi? Väga õige – sina oled süüdi.


(i. p.)

All men are ready to die for what they love. They differ only through the level of the thing loved and the concentration or diffusion of their love. No one loves himself. Man would like to be an egoist and cannot. This is the most striking characteristic of his wretchedness and the source of his greatness. Man always devotes himself to an order. Only, unless there is supernatural illumination, this order has as its centre either himself or some particular being or thing (possibly an abstraction) with which he has identified himself (e.g. Napoleon, for his soldiers, Science, or some political party, etc.). It is a perspective order.
We do not have to acquire humility. There is humility in us— only we humiliate ourselves before false gods.

Actions effectively carried out and yet imaginary. A man attempts suicide, recovers and is no more detached afterwards than he was before. His suicide was imaginary. Suicide is probably never anything else, and that is why it is forbidden.

In general we must not wish for the disappearance of any of our troubles, but grace to transform them.

The miser deprives himself of his treasure because of his desire for it. If we can let our whole good rest with something hidden in the ground, why not with God? But when God has become as full of significance as the treasure is for the miser, we have to tell ourselves insistently that he does not exist. We must experience the fact that we love him, even if he does not exist.

which wipes out the ancient quarrel between optimism and pessimism—that quarrel which Leibniz could not settle: ‘There is every degree of distance between the creature and God. A distance in which the love of God is impossible: matter, plants, animals. Evil is so complete there that it destroys itself: there is no longer any evil: mirror of divine innocence. We are at the point where love is just possible. It is a great privilege since the love which unites is in proportion to the distance. God has created a world which is not the best possible but which contains the whole range of good and evil. We are at the point where it is as bad as possible because beyond is the stage where evil becomes innocence.’

‘The death agony’, she once said, ‘is the supreme dark night which is necessary even for the perfect if they are to attain to absolute purity, and for that reason it is better that it should be bitter.’

The Self (1947)


It is because of my wretchedness that I am “I.” It is on account of the wretchedness of the universe that, in a sense, God is “I” (that is to say a person).



Just as a vagrant accused of stealing a carrot from a field stands before a comfortably seated judge who keeps up an elegant flow of queries, comments and witticisms while the accused is unable to stammer a word, so truth stands before an intelligence which is concerned with the elegant manipulation of opinions.