Quotes of All Topics . Occasions . Authors
Immature ists imitate. Mature ists steal.
We have all in some degree become anarchistic.
Immature artists imitate. Mature artists steal.
The immature artist imitates. Mature artists steal.
The immature artist imitates. The mature artist steals.
Reasons for not keeping a notebook: 1) the ambiguity of the reader
Youth is a time when we find the books we give up but do not get over.
We are all ill; but even a universal sickness implies an idea of health.
We are all ill: but even a universal sickness implies an idea of health.
What marks the artist is his power to shape the material of pain we all have.
It is now life and not art that requires the willing suspension of disbelief.
The poet may be used as a barometer, but let us not forget that he is also part of the weather.
Where misunderstanding serves others as an advantage, one is helpless to make oneself understood.
This is the great vice of academicism, that it is concerned with ideas rather than with thinking.
Our culture peculiarly honors the act of blaming, which it takes as the sign of virtue and intellect.
Being a Jew is like walking in the wind or swimming: you are touched at all points and conscious everywhere.
After all, no one is ever taken in by the happy ending, but we are often divinely fuddled by the tragic curtain.
There is no connection between the political ideas of our educated class and the deep places of the imagination.
We who are liberal and progressive know that the poor are our equals in every sense except that of being equal to us.
Probably it is impossible for humor to be ever a revolutionary weapon. Candide can do little more than generate irony.
The poet is in command of his fantasy, while it is exactly the mark of the neurotic that he is possessed by his fantasy.
In the American Metaphysical, reality is always material reality, hard, resistant, unformed, impenetrable, and unpleasant.
I find righteous denunciations of the present state of the language no less dismaying than the present state of the language.
Everything which the economist takes from you in the way of life and humanity, he restores to you in the form of money and wealth.
Literature is the human activity that make the fullest and most precise account of variousness, possibility, complexity, and difficulty.
Unless we insist that politics is imagination and mind, we will learn that imagination and mind are politics, and of a kind we will not like.
At the bottom of at least popular Marxism there has always been a kind of disgust with humanity as it is and a perfect faith in humanity as it is to be.
This desire to fashion, to shape, a self and a life has all but gone from a contemporary culture whose emphasis, paradoxically enough, is so much on self.
Even the nonreligious may exercise aesthetic judgment in matters of religion, and indeed our age has given the unbelieving a sophisticated taste in religious literature.
If one defends the bourgeois, philistine virtues, one does not defend them merely from the demonism or bohemianism of the artist but from the present bourgeoisie itself.
It is possible that the contemplation of cruelty will not make us humane but cruel; that the reiteration of the badness of our spiritual condition will make us consent to it.
We are at heart so profoundly anarchistic that the only form of state we can imagine living in is Utopian; and so cynical that the only Utopia we can believe in is authoritarian.
Freud ... showed us that poetry is indigenous to the very constitution of the mind ; he saw the mind as being, in the greater part of its tendency, exactly a poetry-making faculty.
The diminution of the reality of class, however socially desirable in many respects, seems to have the practical effect of diminishing our ability to see people in their difference and specialness.
A primary function of art and thought is to liberate the individual from the tyranny of his culture in the environmental sense and to permit him to stand beyond it in an autonomy of perception and judgment.
Some paradox of our natures leads us, when once we have made our fellow men the objects of our enlightened interest, to go on to make them the objects of our pity , then of our wisdom , ultimately of our coercion.
Every neurosis is a primitive form of legal proceeding in which the accused carries on the prosecution, imposes judgment and executes the sentence: all to the end that someone else should not perform the same process.
Reasons for not keeping a notebook: 1) the ambiguity of the reader--it is never quite oneself. 2) I usually hate the sight of my handwriting--it lives too much and I dislike its life--I mean by "lives," of course, betrays too much!
The function of literature, through all its mutations, has been to make us aware of the particularity of selves, and the high authority of the self in its quarrel with its society and its culture. Literature is in that sense subversive.
Ideology is not the product of thought; it is the habit or the ritual of showing respect for certain formulas to which, for various reasons having to do with emotional safety, we have very strong ties of whose meaning and consequences in actuality we have no clear understanding.
We properly judge a critic's virtue not by his freedom from error but by the nature of the mistakes he does make, for he makes them, if he is worth reading, because he has in mind something besides his perceptions about art in itself - he has in mind the demands that he makes upon life.
Somewhere in the child, somewhere in the adult, there is a hard, irreducible, stubborn core of biological urgency, and biological necessity, and biological reason that culture cannot reach and that reserves the right, which sooner or later it will exercise, to judge the culture and resist and revise it.
It is one thing, then, to say, "The Bible contains the religion revealed by God ," and quite another to say, "Whatever is contained in the Bible is religion, and was revealed by God." If the latter be accepted, metaphor and allegory become literal statements and the errors and absurdities of bibliolatry follow.
It is told of Faraday that he refused to be called a physicist; he very much disliked the new name as being too special and particular and insisted on the old one, philosopher, in all its spacious generality: we may suppose that this was his way of saying that he had not over-ridden the limiting conditions of class only to submit to the limitation of a profession.
Any historian of the literature of the modern age will take virtually for granted the adversary intention, the actually subversive intention, that characterizes modern writing - he will perceive its clear purpose of detaching the reader from the habits of thought and feeling that the larger culture imposes, of giving him a ground and a vantage point from which to judge and condemn, and perhaps revise, the culture that produces him.
A theory of the middle class: that it is not to be determined by its financial situation but rather by its relation to government. That is, one could shade down from an actual ruling or governing class to a class hopelessly out of relation to government, thinking of government as beyond its control, of itself as wholly controlled by government. Somewhere in between and In gradations is the group that has the sense that gov't exists for it, and shapes its consciousness accordingly.
Economic man and the Calvinist Christian sing to each other like voices in a fugue. The Calvinist stands alone before an almost merciless God; no human agency can help him; his church is a means to political and social organization rather than a bridge to deity, for no priest can have greater knowledge of the divine way than he himself; no friend can console him - in fact, he should distrust all men; in the same fashion, Economic Man faces a merciless world alone and unaided, his hand against every other's.
We live, understandably enough, with the sense of urgency; our clock, like Baudelaire's, has had the hands removed and bears the legend, "It is later than you think." But with us it is always a little too late for mind, yet never too late for honest stupidity; always a little too late for understanding, never too late for righteous, bewildered wrath; always too late for thought, never too late for naïve moralizing. We seem to like to condemn our finest but not our worst qualities by pitting them against the exigency of time.
Disgust is expressed by violence, and it is to be noted of our intellectual temper that violence is a quality which is felt to have a peculiarly intellectual sanction. Our preference, even as articulated by those who are most mild in their persons, is increasingly for the absolute and extreme, of which we feel violence to be the true sign. The gentlest of us will know that the tigers of wrath are to be preferred to the horses of instruction and will consider it intellectual cowardice to take into account what happens to those who ride tigers.
The definitions of humanism are many, but let us here take it to be the attitude of those men who think it an advantage to live in society, and, at that, in a complex and highly developed society, and who believe that man fulfills his nature and reaches his proper stature in this circumstance. The personal virtues which humanism cherishes are intelligence, amenity, and tolerance; the particular courage it asks for is that which is exercised in the support of these virtues. The qualities of intelligence which it chiefly prizes are modulation and flexibility.