Quotes of All Topics . Occasions . Authors
But insensate Time is nothing if not cruel and heartless. It corrodes then destroys, so that the man you literally and figuratively looked up to with your chubby face, who scooped you up to cross the street and patted you on the head to laughter, will later look through you from a crooked hospital bed then blindly up at you while wearing makeup in a bargain casket. The people who now surround you generating warmth will disappear leaving only an empty chill; the body you own and the brain it houses will malfunction.
Marriage is a very strange thing. It's a very public institution, it's meant to tell the world that two people are going to live together, to declare that their children will be legal, that these children can inherit their property. It's meant for social living, to ensure that some rules are observed, so that men and women don't cross the lines drawn from them. At the same time, marriage is an intensely private affair, no outsider will know the state of some one else's marriage. It's a closed room, a locked room...
There's a very generous donation in the parish's future if you make this fast. Ten minutes, at the most." Frowning, the man fumbled open his liturgy. "There's an established rite, Your Grace. Marriage must be entered into with solemnity and consideration. I don't know that I can rush--" "Ten minutes. One thousand guineas." The liturgy snapped closed. "Then again, what do a few extra minutes signify to an eternal God?" He beckoned Amelia with a fluttering, papery hand. "Make haste, child. You're about to be married.
When I write I am trying to express my way of being in the world. This is primarily a process of elimination: once you have removed all the dead language, the second-hand dogma, the truths that are not your own but other people's, the mottos, the slogans, the out-and-out lies of your nation, the myths of your historical moment - once you have removed all that warps experience into a shape you do not recognise and do not believe in - what you are left with is something approximating the truth of your own conception.
Our characteristic response to the mutilated statue, the bronze dug up from the earth, is revealing. It is not that we prefer time-worn bas-reliefs, or rusted statuettes as such, nor is it the vestiges of death that grip us in them, but those of life. Mutilation is the scar left by the struggle with Time, and a reminder of it - Time which is as much a part of ancient works of art as the material they are made of, and thrusts up through the fissures, from a dark underworld, where all is at once chaos and determinism.
Puddleglum,' they've said, 'You're altogether too full of bobance and bounce and high spirits. You've got to learn that life isn't all fricasseed frogs and ell pie. You want something to sober you down a bit. We're only saying it for your own good, Puddleglum.' That's what they say. Now a job like this --a journey up north just as winter's beginning looking for a prince that probably isn't there, by way of ruined city nobody's ever seen-- will be just the thing. If that doesn't steady a chap, I don't know what will.
Amid the worry of a self- condemnatory soliloquy, his demeanour seemed grave, perhaps cold, both to me and his mother. And yet there was no bad feeling, no malice, no rancour, no littleness in his countenance, beautiful with a man's best beauty, even in its depression. When I placed his chair at the table, which I hastened to do, anticipating the servant, and when I handed him his tea, which I did with trembling care, he said: "Thank you, Lucy," in as kindly a tone of his full pleasant voice as ever my ear welcomed.
I think that is one of the first things that I got clear in my mind when I began to play around with fiction, that I had to find a language and it was not in existance at the time. You have put it very well - it wasn't to be taken for granted. You had to go on and search until you found a way through the conversation of English and Igbo. The two languages stuck into each other and tried to find a way to express through one, the medium of the thoughts. That's a very exciting thing to do, a very difficult thing to do.
The Moon is a white strange world, great, white, soft-seeming globe in the night sky, and what she actually communicates to me across space I shall never fully know. But the Moon that pulls the tides, and the Moon that controls the menstrual periods of women, and the Moon that touches the lunatics, she is not the mere dead lump of the astronomist. . . . When we describe the Moon as dead, we are describing the deadness in ourselves. When we find space so hideously void, we are describing our own unbearable emptiness.
Someone wrote in the New York Times recently that if Donald Trump was allowed to go through with his plans, he'd become one of history's major human rights violators and ethnic cleansers, just below the Adolf Hitler and Joseph Stalin league. But people don't care. Trump goes on Jimmy Fallon's show and that spineless puff of a talk show host praises Trump for being such an "off the cuff" talker and providing "fresh air." Fresh air! What's fresh about racism? it comes out of the darkest dankest rottenest human cellar!
Facts, at any rate, could not be kept hidden. They could be tracked down by inquiry, they could be squeezed out of you by torture. But if the object was not to stay alive but to stay human, what difference did it ultimately make? They could not alter your feelings, for that matter you could not alter them yourself, even if you wanted to. They could lay bare in the utmost detail everything that you had done or said or thought; but the inner heart, whose workings were mysterious even to yourself, remained impregnable.
The trainee knew he should leave, but he was unable to look away. He'd never seen anything snap out so fast or strike so hard as the male's fists. Obviously, the rumours about the instructor were all true. He was a flat-out killer. With a metal clank, a door opened at the other end of the gym, and the sound of a newborn's cries echoed up into the high ceiling. The warrior stopped in midpunch and wheeled around as a lovely female carrying young in a pink blanket came over to him. His face softened, positively melted.
I remember standing on a street corner with the black painter Beauford Delaney down in the Village, waiting for the light to change, and he pointed down and said, 'Look.' I looked and all I saw was water. And he said, 'Look again,' which I did, and I saw oil on the water and the city reflected in the puddle. It was a great revelation to me. I can't explain it. He taught me how to see, and how to trust what I saw. Painters have often taught writers how to see. And once you've had that experience, you see differently.
Panic. You open your mouth. Open it so wide your jaws creak. You order your lungs to draw air, NOW, you need air, need it NOW. But your airways ignore you. They collapse, tighten, squeeze, and suddenly you're breaithing through a drinking straw. Your mouth closes and your lips purse and all you can manage is a croak. Your hands wriggle and shake. Somewhere a dam has cracked open and a flood of cold sweat spills, drenches your body. You want to scream. You would if you could. Cut you have to breathe to scream. Panic.
We can sometimes find a person again, but we cannot abolish time. And so on until the unforeseen day, gloomy as a winter night, when one no longer seeks that girl, or any other, when to find her would actually scare one. For one no longer feels that one has attractions enough to please, or strength enough to love. Not, of course, that one is in the strict sense of the word impotent. And as for loving, one would love more than ever. But one feels that it is too big an undertaking for the little strength one has left.
We have a culture that is indirect in the extreme, where by the time you're five years old, you've watched tons of television, and have been subjected to what I call "the age of interruption," where everything is interrupted every minute. We have constant input from TV, computers, fax machines, telephones, etc. It's very hard for a modern American to have two hours of uninterrupted time. I know how it is because I insist on several hours of uninterrupted time each day, and I know how ruthless I have to be to get it.
Publishing a book is a great thing, and I'm grateful, but it's also a horrible, exposing thing. Once you've published a book, you never write quite as freely again. You're aware, from that point onward, of the kinds of things critics might say about it. You're aware of the kinds of things your publishers might like and dislike about it. You're half-aware of marketing strategies - of all the stuff around the book. Whereas with your very first piece of fiction, if you're lucky, those things barely occur to you at all.
The tribe is whatever we believe it is. If we say the tribe is all the Little Ones in the forest, and all the trees, then that is what the tribe is. Even though some of the oldest trees here came from warriors of two different tribes, fallen in battle. We become one tribe because we say we're one tribe." Ender marveled at his mind, this small raman [member of another sentient species]. How few humans were able to grasp this idea, or let it extend beyond the narrow confines of their tribe, their family, their nation.
I write first drafts feverishly fast, and then I spend years editing. It's not that sentence-by-sentence perfectionist technique some writers I admire use. I need to see the thing, in some form, and then work with it over and over and over until it makes sense to me - until its concerns approach me, until its themes come to my attention. At that editing stage, the story picks itself and it's just up to me to see it, to find it. If I've done a good job, what it all means will force me to confront it in further edits.
Construed as turf, home just seems a provisional claim, a designation you make upon a place, not one it makes on you. A certain set of buildings, a glimpsed, smudged window-view across a schoolyard, a musty aroma sniffed behind a garage when you were a child, all of which come crowding in upon your latter-day senses -- those are pungent things and vivid, even consoling. But to me they are also inert and nostalgic and unlikely to connect you to the real, to that essence art can sometimes achieve, which is permanence.
I. At Tea THE kettle descants in a cosy drone, And the young wife looks in her husband's face, And then in her guest's, and shows in her own Her sense that she fills an envied place; And the visiting lady is all abloom, And says there was never so sweet a room. And the happy young housewife does not know That the woman beside her was his first choice, Till the fates ordained it could not be so.... Betraying nothing in look or voice The guest sits smiling and sips her tea, And he throws her a stray glance yearningly.
But the thing about remembering is that you don't forget. You take your material where you find it, which is in your life, at the intersection of past and present. The memory-traffic feeds into a rotary up on your head, where it goes in circles for a while, then pretty soon imagination flows in and the traffic merges and shoots off down a thousand different streets. As a writer, all you can do is pick a street and go for the ride, putting things down as they come at you. That's the real obsession. All those stories.
We were doing the same thing. We will never have "a" Chicano English or Spanish because of regional differences. But I think that because of our bilingual history, we'll always be speaking a special kind of English and Spanish. What we do have to do is fight for the right to use those two languages in the way that it serves us. Nuevo-mexicanos have done it very well for hundreds of years, inventing words where they don't have them. I think the future of our language is where we claim our bilingualism for its utility.
Diversity is a survival factor for the community itself. A community of a hundred million species can survive anything short of total global catastrophe. Within that hundred million will be thousands that could survive a global temperature drop of twenty degrees—which would be a lot more devastating than it sounds. Within that hundred million will be thousands that could survive a global temperature rise of twenty degrees. But a community of a hundred species or a thousand species has almost no survival value at all.
When I say or write something, there are actually a whole lot of different things I am communicating. The propositional content (i.e., the verbal information I'm trying to convey) is only one part of it. Another part is stuff about me, the communicator. Everyone knows this. It's a function of the fact there are so many different well-formed ways to say the same basic thing, from e.g. "I was attacked by a bear!" to "Goddamn bear tried to kill me!" to "That ursine juggernaut did essay to sup upon my person!" and so on.
The desire of excellence is the necessary attribute of those who excel. We work little for a thing unless we wish for it. But we cannot of ourselves estimate the degree of our success in what we strive for; that task is left to others. With the desire for excellence comes, therefore, the desire for approbation. And this distinguishes intellectual excellence from moral excellence; for the latter has no necessity of human tribunal; it is more inclined to shrink from the public than to invite the public to be its judge.
Having placed in my mouth sufficient bread for three minutes' chewing, I withdrew my powers of sensual perception and retired into the privacy of my mind, my eyes and face assuming a vacant and preoccupied expression. I reflected on the subject of my spare-time literary activities. One Beginning and one ending for a book was a thing I did not agree with. A good book may have three openings entirely dissimilar and inter-related only in the prescience of the author, or for that matter one hundred times as many endings.
When you go apartment-hunting in the South, you encounter little old ladies who ask you if you use strong drink. In New York you encounter paranoids who wonder if you will commit suicide--not that they care; what they worry about is blood on their fresh paint, a dubious smell in the hallway, or a hole in the awning as you pass through on your way to the sidewalk. The Southerner who moves to any part of the country has problems, but the culture shock that attacks the Southerner who moves North is almost indescribable.
Gossip is always a personal confession either of malice or imbecility, and the young should not only shun it, but by the most thorough culture relieve themselves from all temptation to indulge in it. It is a low, frivolous, and too often a dirty business. There are country neighborhoods in which it rages like a pest. Churches are split in pieces by it. Neighbors are made enemies by it for life. In many persons it degenerates into a chronic disease, which is practically incurable. Let the young cure it while they may.
Yossarian was cold, too, and shivering uncontrollably. He felt goose pimples clacking all over him as he gazed down despondently at the grim secret Snowden had spilled all over the messy floor. It was easy to read the message in his entrails. Man was matter, that was Snowden's secret. Drop him out a window and he'll fall. Set fire to him and he'll burn. Bury him and he'll rot, like other kinds of garbage. The spirit gone, man is garbage. That was Snowden's secret. Ripeness was all. I'm cold,' Snowden said. 'I'm cold.
None of us constitutes a material whole, identical for everyone, which a person has only to go look up as though we were a book of specifications or a last testament; our social personality is a creation of the minds of others. Even the very simple act that we call "seeing a person we know" is in part an intellectual one. We fill the physical appearance of the individual we see with all the notions we have about him, and of the total picture that we form for ourselves, these notions certainly occupy the greater part.
...This is the first time I have met someone who seeks out people and who sees beyond. [...] We never look beyond our assumptions and, what's worse, we have given up trying to meet others; we just meet ourselves. We don't recognize each other because other people have become our permanent mirrors. If we actually realized this, if we were to become aware of the fact that we are alone in the wilderness, we would go crazy. [...] As for me, I implore fate to give me the chance to see beyond myself and truly meet someone.
He turned and reached behind him for the chocolate bar, then he turned back again and handed it to Charlie. Charlie grabbed it and quickly tore off the wrapper and took an enormous bite. Then he took another…and another…and oh, the joy of being able to cram large pieces of something sweet and solid into one's mouth! The sheer blissful joy of being able to fill one's mouth with rich solid food! 'You look like you wanted that one, sonny,' the shopkeeper said pleasantly. Charlie nodded, his mouth bulging with chocolate.
When we have discovered a continent, or crossed a chain of mountains, it is only to find another ocean or another plain upon the further side. . . . O toiling hands of mortals! O wearied feet, travelling ye know not whither! Soon, soon, it seems to you, you must come forth on some conspicuous hilltop, and but a little way further, against the setting sun, descry the spires of El Dorado. Little do ye know your own blessedness; for to travel hopefully is a better thing than to arrive, and the true success is to labour.
The truth, I am convinced, is that there is no longer a poetical audience among the higher class of minds, that moral, political, and physical science have entirely withdrawn from poetry the attention of all whose attention is worth having; and that the poetical reading public being composed of the mere dregs of the intellectual community, the most sufficing passport to their favour must rest on the mixture of a little easily-intelligible portion of mawkish sentiment with an absolute negation of reason and knowledge.
To the extent that we consume, in our present circumstances, we are guilty. To the extent that we guilty consumers are conservationists, we are absurd. But what can we do? Must we go on writing letters to politicians and donating to conservation organizations until the majority of our fellow citizens agree with us? Or can we do something directly to solve our share of the problem? I am a conservationist. I believe wholeheartedly in putting pressure on the politicians and in maintaining the conservation organizations.
He was beautiful, that was always affirmed, but his beauty was hard to fix or to see, for he was always glimmering, flickering, melting, mixing, he was the shape of a shapeless flame, he was the eddying thread of needle-shapes in the shapeless mass of the waterfall. He was the invisible wind that hurried the clouds in billows and ribbons. You could see a bare tree on the skyline bent by the wind, holding up twisted branches and bent twigs, and suddenly its formless form would resolve itself into that of the trickster.
Once in those very early days my brother brought into the nursery the lid of a biscuit tin which he had covered with moss and garnished with twigs and flowers so as to make it a toy garden or a toy forest. That was the first beauty I ever knew. What the real garden had failed to do, the toy garden did. It made me aware of nature-not, indeed, as a storehouse of forms and colors but as something cool, dewy, fresh, exuberant....As long as I live my imagination of Paradise will retain something of my brother's toy garden.
A faith in culture is as bad as a faith in religion; both expressions imply a turning away from those very things which culture and religion are about. Culture as a collective name for certain very valuable activities is a permissible word; but culture hypostatized, set up on its own, made into a faith, a cause, a banner, a platform, is unendurable. For none of the activities in question cares a straw for that faith or cause. It is like a return to early Semitic religion where names themselves were regarded as powers.
And the reward when good people die - her mother paused, swallowed, paused again - the reward when good people die is that they get to help make the people in their families who haven't been born yet. They pick out what kinds of traits they want the new people to have - they give them all the raw material of their souls, like their talents and their brains and their potential. Of course it's up to the new ones, once they're born, what they'll use and what they won't but that's what everyone who dies is doing, I think.
Is it possible really to love other people? If I’m lonely and in pain, everyone outside me is potential relief—I need them. But can you really love what you need so badly? Isn’t a big part of love caring more about what the other person needs? How am I supposed to subordinate my own overwhelming need to somebody else’s needs that I can’t even feel directly? And yet if I can’t do this, I’m damned to loneliness, which I definitely don’t want … so I’m back at trying to overcome my selfishness for self-interested reasons.
Postmodern irony and cynicism's become an end in itself, a measure of hip sophistication and literary savvy. Few artists dare to try to talk about ways of working toward redeeming what's wrong, because they'll look sentimental and naive to all the weary ironists. Irony's gone from liberating to enslaving. ... The postmodern founders' patricidal work was great, but patricide produces orphans, and no amount of revelry can make up for the fact that writers my age have been literary orphans throughout our formative years.
Presently he rose and approached the case before which she stood. Its glass shelves were crowded with small broken objects —hardly recognisable domestic utensils, ornaments and personal trifles — made of glass, of clay, of discoloured bronze and other time-blurred substances. 'It seems cruel,' she said, 'that after a while nothing matters... any more than these little things, that used to be necessary and important to forgotten people, and now have to be guessed at under a magnifying glass and labeled: "Use unknown".'
V rolled the Aquafina bottle between his palms. "How long have you wanted to ask me the question? About the gay thing." "For a while." "Afraid of what I'd say?" "Nope, because it doesn't matter to me one way or the other. I'm tight with you whether you like males or females or both." V looked into his best friend's eyes and realized… yeah, Butch wasn't going to judge him. They were cool no matter what. With a curse, V rubbed the center of his chest and blinked. He never cried but he felt as if he could at this moment.
To put it as simply as possible: I am not a Muslim.[...] I do not accept the charge of apostacy, because I have never in my adult life affirmed any belief, and what one has not affirmed one can not be said to have apostasized from. The Islam I know states clearly that 'there can be no coercion in matters of religion'. The many Muslims I respect would be horrified by the idea that they belong to their faith purely by virtue of birth, and that a person who freely chose not to be a Muslim could therefore be put to death.
Steven Erikson is an extraordinary writer. I read Gardens of the Moon with great pleasure. And now that I have read it, I would be hard pressed to decide what I enjoyed more: the richly and ominously magical world of Malaz and Genabackis; the large cast of sympathetically-rendered characters; or the way the story accumulates to a climax that hits like machinegun fire. My advice to anyone who might listen to me is, Treat yourself to Gardens of the Moon. And my entirely selfish advice to Steven Erikson is, write faster.
Knowing has two poles, and they are always poles apart: carnal knowing, the laying on of hands, the hanging of the fact by head or heels, the measurement of mass and motion, the calibration of brutal blows, the counting of supplies; and spiritual knowing, invisibly felt by the inside self, who is but a fought-over field of distraction, a stage where we recite the monotonous monologue that is our life, a knowing governed by internal tides, by intimations, motives, resolutions, by temptations, secrecy, shame, and pride.
People always say it's harder to heal a wounded heart than a wounded body. Bullshit. It's exactly the opposite—a wounded body takes much longer to heal. A wounded heart is nothing but ashes of memories. But the body is everything. The body is blood and veins and cells and nerves. A wounded body is when, after leaving a man you’ve lived with for three years, you curl up on your side of the bed as if there’s still somebody beside you. That is a wounded body: a body that feels connected to someone who is no longer there.
Thirty years ago my older brother, who was ten years old at the time, was trying to get a report written on birds that he'd had three months to write, which was due the next day. We were out at our family cabin in Bolinas, and he was at the kitchen table close to tears, surrounded by binder paper and pencils and unopened books about birds, immobilized by the hugeness of the task ahead. Then my father sat down beside him put his arm around my brother's shoulder, and said, "Bird by bird, buddy. Just take it bird by bird.
Two things put me in the spirit to give. One is that I have come to think of everyone with whom I come into contast as a patient in the emergency room. I see a lot of gaping wounds and dazed expressions. Or, as Marianne Moore put it, "The world's an orphan's home." And this feels more true than almost anything else I know. But so many of us can be soothed by writing: think of how many times you have opened a book, read one line, and said, "Yes!" And I want to give people that feeling, too, of connection, communication.