Category: quotes

The persecution of people because of their sexual orientation is every bit as unjust as that crime against humanity, apartheid. We must all be allowed to love with honour.

Archbishop Desmond Tutu

Is he willing to prevent evil, but not able? Then is he impotent. Is he able, but not willing? Then is he malevolent. Is he both able and willing? Whence then is evil? Is he neither able nor willing? Then why call him God?

David Hume, in Dialogues concerning Natural Religion (1779), reporting an argument that he credits to Epicurus

If only there were evil people somewhere committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?

Aleksandr Solzhenitsyn in The Gulag Archipelago

A bit later, I remember, it seemed to me that I would die in the near future. In this critical situation, however, my concern was different from that of most of my comrades. Their question was, “Will we survive the camp? For, if not, all this suffering has no meaning.” The question which beset me was, “Has all this suffering, this dying around us, a meaning? For, if not, then ultimately there is no meaning to survival; for a life whose meaning depends upon such a happenstance – as whether one escapes or not – ultimately would not be worth living at all.

Viktor Frankl in Man’s Search for Meaning (part 2, 1959)

If in the first act you have hung a pistol on the wall, then in the following one it should be fired. Otherwise don’t put it there

Anton Chekhov, from Gurlyand’s “Reminiscences of A. P. Chekhov”, in Teatr i iskusstvo 1904, No. 28, 11 July, p. 521

If people are clamping their body together as if it might fall apart, perhaps the same is true of the mind. Could it be that our instructions on how to use our consciousness are as a damaging as our advice about posture? Should we really be told to ‘Think!’ and ‘Try to concentrate!’ and ‘Be original!’ as if thought required effort, and as if originality lay somewhere outside of ourselves? Should we really think of ourselves as ‘one consciousness’ and force our imagination to confirm this?

It’s not easy to kill the curiosity of an ape, but sitting at a desk for year after year of organised boredom might do the trick. Our preoccupation with trivia suggests that the urge to learn is intact, but that learning anything of significance has become stressful. The Executive producer of the David Letterman show, Robert Morton, said ‘If you walk away from this show learning something, then we haven’t done our job’. If entertainment is designed to pass the time without teaching us anything, then I have to presume that it’s a spin-off of our education system. Other cultures have feasts, celebrations and morality plays, and they may tear out hearts to ensure that the sun comes up, but I think that entertainment is peculiar to us, and many of us are entertained for most of our waking hours

Keith Johnstone, in Impro for Storytellers (1999, p338)

You know well enough that we are exploiters. You know too that we have laid hands on first the gold and metals, then the petroleum of the ‘new continents’, and that we have brought them back to the old countries. This was not without excellent results, as witness our palaces, our cathedrals and our great industrial cities; and then when there was the threat of a slump, the colonial markets were there to soften the blow or to divert it. Crammed with riches, Europe accorded the human status de jure to its inhabitants. With us, to be a man is to be an accomplice of colonialism, since all of us without exception have profited by colonial exploitation. This fat, pale continent ends by falling into what Fanon rightly calls narcissism. Cocteau became irritated with Paris — ‘that city which talks about itself the whole time’. Is Europe any different? And that super-European monstrosity, North America? Chatter, chatter: liberty, equality, fraternity, love, honour, patriotism and what have you. All this did not prevent us from making anti-racial speeches about dirty niggers, dirty Jews and dirty Arabs. High-minded people, liberal or just soft-hearted, protest that they were shocked by such inconsistency; but they were either mistaken or dishonest, for with us there is nothing more consistent than a racist humanism since the European has only been able to become a man through creating slaves and monsters. While there was a native population somewhere this imposture was not shown up; in the notion of the human race we found an abstract assumption of universality which served as cover for the most realistic practices. On the other side of the ocean there was a race of less-than-humans who, thanks to us, might reach our status a thousand years hence, perhaps; in short, we mistook the elite for the genus. Today, the native populations reveal their true nature, and at the same time our exclusive ‘club’ reveals its weakness — that it’s neither more nor less than a minority. Worse than that: since the others become men in name against us, it seems that we are the enemies of mankind; the élite shows itself in its true colours — it is nothing more than a gang.

John-Paul Sartre, in the introduction the Franz Fanon’s The Wretched Of The Earth (1963; compare with Camus’ “Neither Victims Nor Executioners”)

If they can get you asking the wrong questions, they don’t have to worry about answers.

Thomas Pynchon in Gravity’s Rainbow

You came to me this morning
And you handled me like meat.
You´d have live alone to know
How good that feels, how sweet.
Anonymous, and hard, and fast –
(I´d know you in my sleep) –
Then born together, born at last
A thousand kisses deep.

I loved you when you opened
Like a lily to the heat.
I´m just another snowman
Standing in the rain and sleet,
Who loved you with his frozen love
His second-hand physique –
With all he is, and all he was
A thousand kisses deep.

All soaked in sex, and pressed against
The limits of the sea:
I saw there were no oceans left
For scavengers like me.
We made it to the forward deck
I blessed our remnant fleet –
And then consented to be wrecked
A thousand kisses deep.

It´s true that you could lie to me
It´s true you could to cheat
The means no longer guarantee
The virtue in deceit.
That truth is bent, that beauty spent,
That style is obsolete –
O since the Holy Spirit went
A thousand kisses deep.

(So what about this inner Light
That´s boundless and unique?
I´m slouching through another night
A thousand kisses deep.)

I´m turning tricks; I´m getting fixed,
I´m back on Boogie Street.
I tried to quit the business –
Hey, I´m lazy and I´m weak.
But sometimes when the night is slow,
The wretched and the meek,
We gather up our hearts and go
A thousand kisses deep.

(And fragrant is the thought of you,
The file is now complete –
Except what we forgot to do
A thousand kisses deep.)

The ponies run, the girls are young,
The odds are there to beat.
You win a while, and then it´s done –
Your little winning streak.
And summoned now to deal
With your invincible defeat,
You live your life as if it´s real
A thousand kisses deep.

(I jammed with Diz and Dante –
I did not have their sweep –
But once or twice, they let me play
A thousand kisses deep.)

And I´m still working with the wine,
Still dancing cheek to cheek.
The band is playing “Auld Lang Syne” –
The heart will not retreat.
And maybe I had miles to drive,
And promises to keep –
Your ditch it all to stay alive
A thousand kisses deep.

And now you are the Angel Death
And now the Paraclete;
Now you are the Quickening Breath
And now the Belsen heap.
No turning from the threat of love,
No acrobatic leap –
As witnessed here in time and blood
A thousand kisses deep

Leonard Cohen

This is how the hero of our time must be. He will be characterised either by decisive inaction, or else by futile activity

Mikhail Lermontov, A hero of our time (1840), trans. Paul Foote

See also, George Orwell on Henry Miller Inside the whale (Thanks James)

We can’t define anything precisely. If we attempt to, we get into that paralysis of thought that comes to philosophers… one saying to the other: “you don’t know what you are talking about!”. The second one says: “what do you mean by talking? What do you mean by you? What do you mean by know?”

Richard Feynman, The Feynman Lectures on Physics (1964), Volume I, 8-2

From Broken Koans and other Zen debris

One afternoon a student said “Roshi, I don’t really understand what’s going on. I mean, we sit in zazen and we gassho to each other and everything, and Felicia got enlightened when the bottom fell out of her water-bucket, and Todd got enlightened when you popped him one with your staff, and people work on koans and get enlightened, but I’ve been doing this for two years now, and the koans don’t make any sense, and I don’t feel enlightened at all! Can you just tell me what’s going on?”

“Well you see,” Roshi replied, “for most people, and especially for most educated people like you and I, what we perceive and experience is heavily mediated, through language and concepts that are deeply ingrained in our ways of thinking and feeling. Our objective here is to induce in ourselves and in each other a psychological state that involves the unmediated experience of the world, because we believe that that state has certain desirable properties. It’s impossible in general to reach that state through any particular form or method, since forms and methods are themselves examples of the mediators that we are trying to avoid. So we employ a variety of ad hoc means, some linguistic like koans and some non-linguistic like zazen, in hopes that for any given student one or more of our methods will, in whatever way, engender the condition of non-mediated experience that is our goal. And since even thinking in terms of mediators and goals tends to reinforce our undesirable dependency on concepts, we actively discourage exactly this kind of analytical discourse.”

And the student was enlightened.

Men protect women, a man once told me indignantly.
Sure,
some do.
Who do they protect them from?
Other women?
Children?
Wild rutabagas? *
Rampaging rabbits?

Helen Potrebenko

* A kind of swede

Lorna said to me, ‘You know Riddley theres some thing in us it dont have no name.’
I said, ‘What thing is that?’
She said, ‘Its some kind of thing it aint us but yet its in us. Its looking out thru our eye hoals. May be you dont take no noatis of it only some times. Say you get woak up suddn in the middl of the nite. 1 minim youre a sleap and the nex youre on your feet with a spear in your han. Wel it wernt you put that spear in your han it wer that other thing whats looking out thru your eye hoals. It aint you nor it don’t even know your name. Its in us lorn and loan and sheltering how it can.’
I said, ‘If its in every 1 of us theres moren 1 of it theres got to be a manying theres got to be a millying and mor.’
Lorna said, ‘Wel there is a millying and mor.’
I said, ‘Wel if theres such a manying of it whys it lorn then whys it loan?’
She said, ‘Becaws the manying and the millying its all 1 thing it dont have nothing to gether with. You look at lykens on a stoan its all them tiny manyings of it and may be each part of it myt think its sepert only we can see its all 1 thing. Thats how it is with what we are its all 1 thing. Thats how it is with what we are its all 1 girt big thing and divvyt up amongst the many. Its all 1 girt thing bigger nor the worl and lorn and loan and oansome. Tremmering it is and feart. It puts us on like we put on our cloes. Some times we dont fit. Some times it cant fynd the arm hoals and it tears us a part. I dont think I took all that much noatis of it when I ben yung. Now Im old I noatis it mor. It dont realy like to put me on no mor. Every morning I can feal how its tiret of me and readying to throw me a way. Iwl tell you some thing Riddley and keap this in memberment. What ever it is we dont come naturel to it.’

Russell Hoban, in Riddley Walker, p6

Adam:

Lady,

I’ve not had a moment’s love

since I was expelled.

Let me in.

Eve:

Lord,

I’ve not had a moment’s rest

since I was a rib.

Put me back.

If I dig in the mines of the frozen north,
I’ll dig with a will; the ore I bring forth
May yet make a knife – a knife for the throat of the Tsar.
If I toil in the south, I’ll plough and sow
Good honest hemp; who knows, I may grow
A rope – a rope for the neck of the Tsar!”

A nineteenth century jewish anarchist hymn, apparently, quoted in “Jenks, C. (2004). Urban culture: critical concepts in literary and cultural studies. Taylor & Francis.”. I’d love to hear the rest if you’ve got it

It may be that we are doomed, that there is no hope for us, any of us, but if that is so then let us set up a last agonising, bloodcurdling howl, a screech of defiance, a war whoop! Away with lamentation! Away with elegies and dirges! Away with biographies and histories, and libraries and museums! Let the dead eat the dead. Let us living ones dance about the rim of the crater, a last expiring dance. But a dance!

Henry Miller, ‘Tropic of Cancer’, 1934

But it is very difficult to be learned; it seems as if people were worn out on the way to great thoughts, and can never enjoy them because they are too tired

George Eliot, in Middlemarch

it is in these acts called trivialities that the seeds of joy are for ever wasted, until men and women look round with haggard faces at the devastation their own waste has made, and say, the earth bears no harvest of sweetness – calling their denial knowledge

George Eliot, in Middlemarch (chapter 42)

But what we call our despair is often only the painful eagerness of unfed hope

George Eliot, in Middlemarch (chapter 51 )

It never goes away

Last line of The Two Jakes (reviewed here)

Consciousness is a fascinating but elusive phenomenon; it is impossible to specify what it is, what it does, or why it evolved. Nothing worth reading has been written about it.

Stuart Sutherland in the International Dictionary of Psychology (1989)

What, if some day or night a demon were to steal after you in your loneliest loneliness and say to you: “This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence — even this spider and this moonlight between the trees, and even this moment and I myself. The eternal hourglass of existence is turned upside down again and again — and you with it, speck of dust!” — Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus? Or have you experienced a a tremendous moment in which you would have answered him, “You are a God and never have I heard anything more divine!” If this thought gained power over you it would, as you are now, transform and perhaps crush you, the question in all and everything: “do you want this again and again, times without number?” would lie as the heaviest burden upon all your actions. Or how well would you have to be disposed towards yourself and towards life would you have to become to have no greater desire than this eternal sanction and seal?

Nietzsche, The Gay Science, translated by R.J. Hollingdale

There is grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.

Charles Darwin, close of the first edition of The Origin of Species

Non-violent struggle offers weak people the strength which they otherwise would not have. The spirit becomes important and no gun can silence that. Whether the Ogoni people will be able to withstand the rigours of the struggle is yet to be seen. Again, their ability to do so will point the way of peaceful struggle to other peoples on the African continent. It is therefore not to be underrated.

Ken Saro-Wiwa

It is morally as bad not to care whether a thing is true or not, so long as it makes you feel good, as it is not to care how you got your money, so long as you have got it.

Edwin Way Teale, quoted by Carl Sagan in The Demon-Haunted World

Ethical consumerism is mood music, rather than a reengineering of the economy in a meaningful way. We’ve got to get away from the passivity of being defined as consumers, and start making things happen

Andrew Simms, quoted in the Triodos Bank newsletter (thanks Harry)

From a Crooked Timber discussion of WWII and British politicians’ view of the possible end of civilisation:

A possibly apocryphal moment, which the ungossipy Lukacs does not treat us to, has Attlee pointing out to Greenwood that if Churchill loses to the Tory grandees civilisation in Europe will be gone, Greenwood retorting that if so, “it won’t be our fault” and Attlee responding “I don’t want to go down in history as someone whose fault it wasn’t when civilisation was destroyed”

Her finely touched spirit had still its fine issues, though they were not widely visible. Her full nature, like that river of which Cyrus broke the strength, spent itself in channels which had no great name on the earth. But the effect of her being on those around her was incalculably diffusive: for the growing good of the world is partly dependent on unhistoric acts; and that things are not so ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.

George Eliot, Middlemarch, Last lines