Quotes of All Topics . Occasions . Authors
Fiction seems to be more effective at changing beliefs than nonfiction, which is designed to persuade through argument and evidence. Studies show that when we read nonfiction, we read with our shields up. We are critical and skeptical. But when we are absorbed in a story, we drop our intellectual guard. We are moved emotionally, and this seems to make us rubbery and easy to shape.
Somethings get easier. You get more confident in your abilities and you learn what kind of stories sell and what don't. But your standards kept going up with your skills, the business aspect of writing grows more complicated, and it becomes really hard to maintain any semblance of a balanced life the longer you're at this. No matter what level you're at, writing is always difficult.
You can put the camera in places where you may not necessarily be able to put it there if I don't do the stunt. If it's character and it's storytelling, then we do it. We design the things around me. I don't do it just to do a stunt. It's storytelling for me and how I can best bring the audience into the action, bring the audience into the story. And that's how we always look at at.
Myths are stories for our search through the ages for truth, for meaning, for significance. We all need to tell our story and to understand our story. We all need to understand death and to cope with death, and we all need help in our passages from birth to live and then to death. We need for life to signify, to touch the eternal, to understand the mysterious, to find out who we are.
[Donald] Trump wanted the nomination, and all these other Republicans and their supporters didn't want Trump to have the nomination. So who became the villains? What Trump wanted became the story. "Will he get it? Will Trump get to 1,237?" Did not Ted Cruz become a villain in the middle of this by virtue of trying to stop the hero by getting delegates in all of the state conventions?
I was approached by the filmmakers. I didn't know much about the project ["Selling Isobel"], and the more we talked, the more they started to confide in me. I read the script and thought it was really interesting, and then a week later I discovered that this wasn't just any old script, this was actually Frida's [Farell] story and she was trusting me to tell it. I felt very privileged.
Despite my dad's assurances I was strangely nervous my stomach tight ever since we'd hung up. Maybe Deb had picked up on this and it was why she'd pretty much talked nonstop since I'd approached her and asked for a ride. I'd barely had time to explain the situation before she had launched into a dozen stories to illustrate the point that Things Happened But People Were Okay in the End.
What happened in the interim is, billions of records have been digitized. Historians and scholars have always used genealogical records to tell the story of American history. It takes months and years of research. I can't even tell you how laborious that is. You have to be somebody who has a lot of free time, like a professor who can take tenure or someone with a great deal of leisure.
Personal beauty is then first charming and itself, when it dissatisfies us with any end; when it becomes a story without an end; when it suggests gleams and visions, and not earthly satisfactions; when it makes the beholder feel his unworthiness; when he cannot feel his right to it, though he were Caesar; he cannot feel more right to it than to the firmament and the splendors of a sunset.
The fatal flaw of most utopian visions is that they're fundamentally static, and that's not a comfortable place for humans to live. Fourier was very good at imagining a utopia that is constantly changing and very busy, but a vision of paradise that would have been most tantalizing to an underfed overworked factory worker in 1840 doesn't have much appeal in fiction because it's not a story.
I've always thought about gender, as someone who has been categorically "gender nonconforming" for my entire life, I was forced to think about it, but obviously I became more conscious of it as a social issue as I've gotten older. And as I've met more folks who are genderqueer or trans, it's been really enlightening to hear their stories, and it got me thinking about my own gender history.
And of the Witch? In the life of a Witch, there is no "after", in the "ever after" of a Witch there is no "happily"; in the story of a Witch, there is no afterword. Of that part that is beyond the life story, beyond the story of the life, there is-alas, or perhaps thank mercy-no telling. She was dead, dead, and gone, and all that was left of her was the carapace of her reputation for malice.
There's a rule for what makes good fantasy work, and it's as strange as any riddle ever posed in a fairy tale: In fantasy, you can do anything; and therefore, the one thing you must not do is 'just anything.' Why? Because in a story where anything can happen and anything can be true, nothing matters. You have no reason to care what happens. It's all arbitrary, and arbitrary isn't interesting.
At the age of 50, I did "Celebrity Fit Club" and I had to get on a scale and be weighed in front of everyone. I felt like I was naked and for the first time, there was nowhere to hide. I felt like I could finally be myself. It was really cathartic, and I realized I could share my mistakes. I could tell my story and not be ashamed, and show others with these same problems that they aren't alone.
I'm really glad that I made a lot of mistakes, poorly chose my friends throughout my twenties, and didn't have a rocket trajectory that set me on one path without making any mistakes or having any setbacks. The older I get, the more I realize that it's all of these failed, horrible things from my past, and the stories that they generated, that are the things I will draw on for the rest of my life.
The biggest threat to your creativity is the fear that it's already been done, said, created. (So why bother?) Say it, do it, make it anyway - but tell YOUR story along the way. The story of how you came to know what you know. The story of what you want to know more of. The story of why you do what you do. The story of how you came to care. And that's how you create what's never been created before.
The God-honest truth is that Jeff and I just do what we do. You have no control. We didn't have control last year, or the year before either, or the year before that. We can only do what we do, which is to make the show that we love, continue to follow the path for the stories that we want to tell, tell great and compelling stories, week-to-week, that interest our fans, and really hope for the best.
As with any other great force of nature, there is both glory and danger in the stories we tell ourselves. Some are toxic and keep our problems festering. Others are tonic and bring us beyond the limitations of our previous history. To be in a life of our own definition, we must be able to discover which stories we are following and determine which ones help us grow the most interesting possibilities.
If one loves stories, then one would naturally love the story of the story. Or the story behind the story, pick your preposition. It does seem to me to be a kind of animal impulse almost, a mammalian curiosity. For a reader to wonder about the autobiography in a fiction may be completely unavoidable and in fact may speak to the success of a particular narrative, though it may also speak to its failure.
So many of the great detectives that we see on television now owe their origins to Sherlock Holmes. What was very exciting about Rob's pitch and script was that he is a real Holmes-ian expert. He knew all of the mythology. He was very well-versed in the genesis of Holmes and the stories. And the twist with Watson is something we jumped at immediately. It's a very forward-thinking way of doing the show.
When I first decided I wanted to be a writer, when I was 10, 11 years old, the books that I loved obviously and openly fit that description: They came with maps and glossaries and timelines - books like Lord Of The Rings, Dune, The Chronicles Of Narnia. I imagined that's what being a writer was: You invented a world, and you did it in a very detailed way, and you told stories that were set in that world.
The last collaborator is your audience ... when the audience comes in, it changes the temperature of what you've written. Things that seem to work well -- work in a sense of carry the story forward and be integral to the piece -- suddenly become a little less relevant or a little less functional or a little overlong or a little overweight or a little whatever. And so you start reshaping from an audience.
You have formal rehearsal, a lot of things you don't have in movies - which is, you have to formally rehearse. You have to know your back story, discuss it, and almost everybody onstage has to know each other's [story], so that when it comes time to actually do it, you can throw it all away. That's the way I like to - and I didn't realize until very recently - that's the way I like to prepare for movies.
What is pure Bill? Or excellent or admirable? The death of a million people in a flood? God evidently through so. He is incapable of acts that are not admirable, and it is He who brought about the Flood. How about the slaying of children in Jericho? There are a few Bible stories that are not as terrible as they are happy. We just prefer to leave out the terrible part, but that only makes the good anemic.
All stories have a curious and even dangerous power. They are manifestations of truth -- yours and mine. And truth is all at once the most wonderful yet terrifying thing in the world, which makes it nearly impossible to handle. It is such a great responsibility that it's best not to tell a story at all unless you know you can do it right. You must be very careful, or without knowing it you can change the world.
There is an Indian story -- at least I heard it as an Indian story -- about an Englishman who, having been told that the world rested on a platform which rested on the back of an elephant which rested in turn on the back of a turtle, asked (perhaps he was an ethnographer; it is the way they behave), what did the turtle rest on? Another turtle. And that turtle? 'Ah, Sahib, after that it is turtles all the way down
What do you know about yourself? What are your stories? The ones you tell yourself, and the ones told by others. All of us begin somewhere. Though I suppose the truth is that we begin more than once; we begin many times. Over and over, we start our own tales, compose our own stories, whether our lives are short or long. Until at last all our beginnings come down to just one end, and the tale of who we are is done.
The words you can't find, you borrow. We read to know we're not alone. We read because we are alone. We read and we are not alone. We are not alone. My life is in these books, he wants to tell her. Read these and know my heart. We are not quite novels. The analogy he is looking for is almost there. We are not quite short stories. At this point, his life is seeming closest to that. In the end, we are collected works.
I pray for meaning. I pray for the limits of reality to become clear. For a world – and a type of being – that makes sense. I pray for a life after death that is not like this life. I pray for the end of mystery. What would a life be like with all the mysteries solved? If there were no questions, there’d be no stories. If there were no stories, there’d be no language. If there was no language there’d be no . . . What?
One describes a tale best by telling the tale. You see? The way one describes a story, to oneself or to the world, is by telling the story. It is a balancing act and it is a dream. The more accurate the map, the more it resembles the territory. The most accurate map possible would be the territory, and thus would be perfectly accurate and perfectly useless. The tale is the map that is the territory. You must remember this.
First of all, computer animation is certainly a tremendous and viable medium today. But the warmth and personality derived from 2-D animation, in my opinion, cannot be surpassed. Certain stories lend themselves well to 3-D animation and I won't labor this with naming them, but in my bones, I still respond more emotionally to the artists feel in 2-D. You feel the 'actor' in the animator more personally...it's hard to explain.
No fossil is buried with its birth certificate. That, and the scarcity of fossils, means that it is effectively impossible to link fossils into chains of cause and effect in any valid way... To take a line of fossils and claim that they represent a lineage is not a scientific hypothesis that can be tested, but an assertion that carries the same validity as a bedtime story-amusing, perhaps even instructive, but not scientific.
My theory for nonfiction is that nobody can be free of some kind of conceptions about whatever story they're writing. But if you can find a way to build those into the story, then the story becomes a process of deconstructing and heightening and sometimes changing those notions and that makes dramatic tension. The initial statement of your position, and then letting reality act on you to change it, is pretty good storytelling.
The experience of going to a theater and seeing a movie with a lot of people is still part of the transformational power of the film, and it's equivalent to the old shaman telling a story by the campfire to a bunch of people. That is a remarkable thing, if you scream and everyone else in the audience screams, you realize that your fears are not just within yourself, they're in other people as well, and that's strangely releasing.
I have a degree in cinema studies and the big paper I wrote at the end of that was about Judy Garland and Liza Minnelli. So I thought that I knew quite a bit about Judy Garland, but I read in passing that the Stonewall riots were a reaction to her death and I had never really read enough to know what that meant or how that could be true. I was interested in that I knew so much about Judy Garland, but I really didn't know this story.
The New York Times ran a story about [Jeff] Sessions meeting the Russian ambassador, and they ran Claire McCaskill's tweet excoriating Sessions for doing this and saying that he should resign. Well, then it was produced that Claire McCaskill had, in fact, sent two other tweets where she was bragging about having spent time with the Russian ambassador. So the New York Times, rather than print that, just removed her from the whole story.
I don't have the story finished and ready when we start work on a film. I usually don't have the time. So the story develops when I start drawing storyboards. I never know where the story will go but I just keeping working on the film as it develops. It's a dangerous way to make an animation film and I would like it to be different, but unfortunately, that's the way I work and everyone else is kind of forced to subject themselves to it.
You've heard me talk about the quantum realm in Ant-Man which was certainly designed for that movie and for that story to take the notion of somebody who has the ability to shrink to another level we've never seen before, but as we were doing that, and studying it and talking to the science advisors who are always more than willing to spend an afternoon with us and talk about these amazing things - the quantum realm is another dimension.
When we love others, we naturally want to talk about them, we want to show them off, like emotional trophies. We invest them with a power to do to others what they do to us; a vain hope, as the lovers of others are rarely of much interest to us. But we listen in patience, as friends must, and as Isabel now did, refraining from comment, other than to encourage the release of the story and the attendant confession of human frailty and hope.
If in fact, the US story is correct, if it is true that Syria used chemical weapons, then it wouldn't be a major crime to send a kind of shot across the bow saying you can't do this anymore. Not the best thing in the world, but not a major crime, either. So, I think at the very least there should have been an inquiry into what happened. But just joining the bandwagon about how we're finally standing up to crimes in Syria, that's ridiculous.
One of the ways that we cope with anxiety is by over planning and over controlling. If we know where it's going to, we can just relax and do it. Unfortunately, in my experience, that's not the way it works. The story doesn't want to be told what to do. You have to enter into this process with a high level of trust that the many hours of choosing that you're doing every day will gradually clarify the narrative for you. And that's what happens.
I am a technophile, so there is no such thing as a first draft. The first draft plunges on, and about a quarter of the way through it I realise I'm doing things wrong, so I start rewriting it. What you call the first draft becomes rather like a caterpillar; it is progressing fairly slowly, but there is movement up and down its whole length, the whole story is being changed. I call this draft zero, telling myself how the story is supposed to go.
Even in this place one can survive, and therefore one must want to survive, to tell the story, to bear witness; and that to survive we must force ourselves to save at least the skeleton, the scaffolding, the form of civilization. We are slaves, deprived of every right, exposed to every insult, condemned to certain death, but we still possess one power, and we must defend it with all our strength for it is the last — the power to refuse our consent.
How can we satisfy ourselves without going on in infinitum? And, after all, what satisfaction is there in that infinite progression? Let us remember the story of the Indian philosopher and his elephant. It was never more applicable than to the present subject. If the material world rests upon a similar ideal world, this ideal world must rest upon some other; and so on, without end. It were better, therefore, never to look beyond the present material world.
Those stories weren't being written at all - stories about women's inner lives and outer activism. We've come miles and miles, but we still don't have an equal rights amendment yet. We don't have equal pay yet. There's a lot of blind misogyny that's not personal, but institutionalized. We still have work to do, but even just looking at those old Ms. Magazines is a cool thing to do - to see how daring they were. They just went right into the belly of the beast.
So you want another story?" Uhh... no. We would like to know what really happened." Doesn't the telling of something always become a story?" Uhh... perhaps in English. In Japanese a story would have an element of invention in it. We don't want any invention. We want the 'straight facts,' as you say in English." Isn't telling about something--using words, English or Japanese--already something of an invention? Isn't just looking upon this world already something of an invention?
Yes sir. You can be more careless, you can put more trash in [a novel] and be excused for it. In a short story that's next to the poem, almost every word has got to be almost exactly right. In the novel you can be careless but in the short story you can't. I mean by that the good short stories like Chekhov wrote. That's why I rate that second - it's because it demands a nearer absolute exactitude. You have less room to be slovenly and careless. There's less room in it for trash.
The fascinating thing about standard economic stories is exactly that: they assume that everybody wants that kind of closure. That all human relations are forms of exchange, because if everything is an exchange then it's true that we're both equals. We walk up, I give you something, you give me something, and we walk away. Or I give you something, you don't give me something right now, and you owe me. So if we have any ongoing relationships at all, it's because somebody is in debt.
The Nigerian storyteller Ben Okri says that ‘In a fractured age, when cynicism is god, here is a possible heresy: we live by stories, we also live in them. One way or another we are living the stories planted in us early or along the way, or we are also living the stories we planted — knowingly or unknowingly — in ourselves. We live stories that either give our lives meaning or negate it with meaninglessness. If we change the stories we live by, quite possibly we change our lives.’
We live on the flat, on the level, and yet - and so - we aspire. Groundlings, we can sometimes reach as far as the gods. Some soar with art, others with religion; most with love. But when we soar, we can also crash. There are few soft landings. We may find ourselves bouncing across the ground with leg-fracting force, dragged towards some foreign railway line. Every love story is a potential grief story. If not at first, then later. If not for one, then for the other. Sometimes, for both.