Quotes of All Topics . Occasions . Authors
In an age of malice and bad faith on many sides, I reread White or Thurber or Mitchell and am reminded again that good writing is done, as I said in my elegy for Salinger, with an active eye and ear and an ardent heart, and in no other way.
There are two kinds of travelers. There is the kind who goes to see what there is to see, and the kind who has an image in his head and goes out to accomplish it. The first visitor has an easier time, but I think the second visitor sees more.
We've had mass shootings in the United States in the part of violent antiabortion protesters, in the part of violent pro-ISIS militants. The trick and the trap and the horror is not faith, Scott. I don't think the trap and the horror is fanaticism.
Writing doesn't come easily to anyone, I think, certainly not to me. But pressure and practice does lend a certain fluency, I think - the more sentences you write, the more sentences you have written, if that slightly Zen confection makes any sense.
For all the years I'd spent talking about pictures, the truth was that I had no idea how to draw or what it felt like to do it. I would mistrust a poetry critic who couldn't produce a rhyming couplet. Could one write about art without knowing how to draw?
... a fact about photography: we can look at people's faces in photographs with an intensity and intimacy that in life we normally only reserve for extreme emotional states - for a first look at someone we may sleep with, or a last look at someone we love.
Americans also seem to believe that the monarchy is a kind of mediaeval hangover, encumbered by premodern notions of decorum; the reality is that the British monarchy, for good or ill, is a modern political institution - perhaps the first modern political institution.
The French believe that all errors are distant, someone else's fault. Americans believe that there is no distance, no difference, and therefore that there are no errors, that any troubles are simple misunderstandings, consequent on your not yet having spoken English loudly enough.
The future will be like the past, in the sense that, no matter how amazing or technologically advanced a society becomes, the basic human rhythm of petty malevolence, sordid moneygrubbing, and official violence, illuminated by occasional bursts of loyalty or desire or tenderness, will go on.
There are as many attitudes to cooking as there are people cooking, of course, but I do think that cooking guys tend - I am a guilty party here - to take, or get, undue credit for domestic virtue, when in truth cooking is the most painless and, in its ways, ostentatious of the domestic chores.
The sin of capitalism, perhaps, is to make wants feel like needs, to give to simple silly stuff the urgency of near-physical necessity: I must have it. The grace of capitalism is to make wants feel like hopes, so that material objects and stuff can feel like the possibility of something heroic and civic.
Whatever sense of professional competence we feel in adult life is less the sum of accomplishment than the absence of impossibility: it's really our relief at no longer having to do things we were never good at doing in the first place - relief at never again having to dissect a frog or memorize the periodic table.
The past is so often unknowable not because it is befogged now but because it was befogged then, too, back when it was still the present. If we had been there listening, we still might not have been able to determine exactly what Stanton said. All we know for sure is that everyone was weeping, and the room was full.
I think the worst thing we can do is to concede to fanaticism its devotion, say. Well, you have to understand, these people are really fanatics, so we should back down from them. I think if journalists start doing that then they won't be practicing journalism. If satirists start doing that then they won't be practicing satire.
When handsome men or beautiful women take up the work of the intellect, it impresses us because we know they could have chosen other paths to being impressive; that they chose the path of the mind suggests that there is on it something more worthwhile than a circuitous route to the good things that the good-looking get just by showing up.
Of all the alchemies of human connection-sex and childbirth and marriage and friendship-the strangest is this: You can stand up and tell a story that is made entirely, embarrassingly, of "I's," and a listening audience somehow turns each "I" into a "me." This alchemy, of self-absorption into shared experience, is the alchemy of all literature.
If we are willing to act violently in pursuit of a peripheral interest, everyone can be certain that, when a vital interest is at stake, we will be still more violent. 'Credibility' is defined as the willingness to kill a lot of people now for a not very good cause to assure the world that we'll kill a lot more people if we can find a better one.
Writing well isn't just a question of winsome expression, but of having found something big and true to say and having found the right words to say it in, of having seen something large and having found the right words to say it small, small enough to enter an individual mind so that the strong ideas of what the words are saying sound like sweet reason.
For me, the beauty of the blank page, or empty screen,staring up at nine thirty after two cups of coffee and a deep breath remains unique. The blankness invites scribbling on, mental drawing , and the best feeling I know - apart from the more obvious sensual ones - is the feeling of putting down the first thought and seeing it turn into symbols. Making an idea into an emotion.
A good analogy [Charlie Hebdo] in lots of ways is "South Park" - the hugely popular American cartoon show - and the things that the "South Park" creators have created, like "The Book Of Mormon," the Broadway musical. If I were a devout Mormon, I would be offended by a lot of things that go on in "The Book Of Mormon," right? It mocks mercilessly the pretensions to truth of Mormonism and the pretensions to virtue of Mormon missionaries.
We don't know that we've lost half a minute from our lives but we feel it somehow, we feel its absence. Something is missing, we think. And so we long for the thing we've missed and can't name, and out of that wanting - well, everything else rises, good and bad. What do you think leads us to the windows in the first place? The light in your eyes shines because of the longing in your soul. And the longing in your souls rises because you are looking for the lost half minute.
Yet in truth the big question Camus asked was never the Anglo-American liberal one: How can we make the world a little bit better tomorrow? It was the grander French one: Why not kill yourself tonight? That the answers come to much the same thing in the end-easy does it; tomorrow may be a bit better than today; and, after all, you have to have a little faith in people-doesn't diminish the glamour that clings to the man who turned the question over and look at it, elegantly, upside down.
The relentless note of incipient hysteria, the invitation to panic, the ungrounded scenarios - the overwhelming and underlying desire for something truly terrible to happen so that you could have something really hot to talk about - was still startling. We call disasters unimaginable, but all we do is imagine such things. [...] That, you could conclude mordantly, is the real soundtrack of our time: the amplification of the self-evident toward the creation of paralyzing, preëmptive paranoia.