Quotes of All Topics . Occasions . Authors
The wisdom of literature is quite antithetical to having opinions. 'Nothing is my last word about anything,' said Henry James. Furnishing opinions, even correct opinions - whenever asked - cheapens what novelists and poets do best, which is to sponsor reflectiveness, to pursue complexity. Information will never replace illumination.
To be honest, there are parts of 'How Literature Saved My Life' that began as interviews. Someone was telling me that they think the book sounds very phonic: that it sounds like me speaking. And I don't think it's a coincidence that there are six to ten passages that I cadged from various interviews that I did post-'Reality Hunger'.
I would describe myself as a writer and a student of media. If there's a central idea in media theory, it's to take media as form. It might grow out of philosophical aesthetics or the study of literature and visual art, but the various strands of media theory converge in treating all of those as subsets of the study of media as form.
I like to be surrounded by books. My wife Evelyn has a Ph.D. in comparative literature, so we have a lot of her Spanish and German literature books which are wasted on me, plus a lot of novels and books on art and architecture shared by us both. Evelyn used to edit an art magazine called 'FMR,' so we have a common interest in design.
If you're trying to learn how to act from a class, you're analyzing the teachers' movements and their intricacies, and it becomes like a pantomime of you wanting to be them, and that's wrong. Literature is an easier way to study acting, because then you can take any kind of spin. It's your own imagination, and your own version of it.
In some exquisite critical hints on "Eurythmy," Goethe remarks, "that the best composition in pictures is that which, observing the most delicate laws of harmony, so arranges the objects that they by their position tell their own story." And the rule thus applied to composition in painting applies no less to composition in literature.
Our most fundamental social need, it turns out, to my amazement, is love. Now, I'm not a hippie-dippie whatever. If you look at the literature, our most fundamental need for children is an environment of maximum love, and that they can be hugged, kissed, and loved. That's what humanises us and allows us to realise our whole dimension.
I can see a day soon where you'll create your own college degree by taking the best online courses from the best professors from around the world - some computing from Stanford, some entrepreneurship from Wharton, some ethics from Brandeis, some literature from Edinburgh - paying only the nominal fee for the certificates of completion.
Stopgaps do belong to the internal economy of the form, since the Whole requires them, even if only in a subordinate position ... The stopgap Luigi Paryson's 'zeppa' accepts its own banality, because without the speed that the banal allows up, it would slow up a passage that is crucial for the outcome of the work and its interpretation.
That so many writers have been prepared to accept a kind of martyrdom is the best tribute that flesh can pay to the living spirit of man as expressed in his literature. One cannot doubt that the martyrdom will continue to be gladly embraced. To some of us, the wresting of beauty out of language is the only thing in the world that matters.
I tell my students, it's not difficult to identify with somebody like yourself, somebody next door who looks like you. What's more difficult is to identify with someone you don't see, who's very far away, who's a different color, who eats a different kind of food. When you begin to do that then literature is really performing its wonders.
Where I grew up in Vermont, there is no municipal garbage removal. You have to bring your trash to the dump every weekend. Something like three hours on Saturday morning, the entire town goes in. It is actually a very efficient place to do politics. I would go to the garbage dump, get petitions signed, give out literature, talk to voters.
The sheer diversity of literature in the Bible is one of the secrets of its continuing popularity through the centuries. There is something for all moods and many different cultures. Its message is not buried in religious jargon only accessible to either believers or scholars, but reflects the issues that people struggle with in daily life.
I lived in Italy for quite a while and married an Italian woman. While there, I immersed myself in the complete culture: the music, art, literature, film, food, and history. It's easy to fall in love with. As a country, Italy does a good job of holding onto its rich traditions and culture. There's a real lack of embracing history in America.
In previous generations, there was purpose; you had to die, but there was God, and literature and culture would go on. Now, there is no God, and our species is imminently doomed, so there is no purpose. We get up, raise families, have bank accounts, fix our teeth and everything else. But really, there is utterly no purpose except to be alive.
You can use your means in a good and bad way. In German-speaking art, we had such a bad experience with the Third Reich, when stories and images were used to tell lies. After the war, literature was careful not to do the same, which is why writers began to reflect on the stories they told and to make readers part of their texts. I do the same.
You can see the diversity that pieces in the anthology represent, and then the interconnections-obvious and less obvious-between various stories or between various modes of storytelling. Diversity generates need for conversation, conversation generates common interests, as well as differences. Literature, as a human project, is all about that.
Mention the gothic, and many readers will probably picture gloomy castles and an assortment of sinister Victoriana. However, the truth is that the gothic genre has continued to flourish and evolve since the days of Bram Stoker, producing some of its most interesting and accomplished examples in the 20th century - in literature, film and beyond.
A missionary should never permit himself to see a movie or (read) cheap literature, or hear music that tends to interfere with or which dampens the spirit of missionary work. There is ample evidence that rock music is offensive to the Spirit and affects adversely the spirituality of the missionaries and thus the success of the proselyting work.
Take a report. It's dry, the sentences are clunky and unfelicitous, they're just conveying information. But it seems to me that if you're fully engaged in a great piece of literature, once you enter the rhythms of the language, which is a kind of music, meanings are being conveyed that you're not fully aware of. They enter into your subconscious.
You can't change your life. This mode in literature goes against the more middle-brown mode, which is about shaping your destiny, changing it. You can't change it, you just become passive in front of it. Even if we live in a godless universe, there are paths set, there are trajectories, like bumper cars just pulling those trajectories, colliding.
The ratio of authentic literature to trash in pornography may be somewhat lower than the ratio of novels of genuine literary meritto the entire volume of sub-literary fiction produced for mass taste. But it is probably not lower than, for instance, that of another somewhat shady sub-genre with a few first-rate books to its credit, science fiction.
I think New York is working its way into my poems. It takes a while for a place to filter its way onto the page, but I've been reading more and more American poetry and I certainly feel it as quite a freeing force. Coming from the formally ordered tradition of poetry in Ireland, I find the expansiveness of American literature freeing in some sense.
In many parts of the world, including the Arab world, the Latin American world, and even parts of the Western world, there is a tradition of writers being quite engaged. Particularly in the Arab world you have had very, very strong traditions of literature and poetry and most of the writers have been deeply committed to the cause of the Arab nation.
Slavery destroys, or vitiates, or pollutes, whatever it touches. No interest of society escapes the influence of its clinging curse. It makes Southern religion a stench in the nostrils of Christendom; it makes Southern politics a libel upon all the principles of republicanism; it makes Southern literature a travesty upon the honorable profession of letters.
Probably all of us, writers and readers alike, set out into exile, or at least into a certain kind of exile, when we leave childhood behind...The immigrant, the nomad, the traveler, the sleepwalker all exist, but not the exile, since every writer becomes an exile simply by venturing into literature, and every reader becomes an exile simply by opening a book.
Once you get into the era of the printed book, it gets a little easier. After years and years, you make a serious survey of that literature, and then you make it more specific depending on what kind of case appears. I never set out to collect material on cheating at bowling, but I found out that after 20 years, I had a lot of material on cheating at bowling.
I started as a print reporter. I’m a journalist and that’s what I do. My function is an anchorperson, but it’s in a journalism context, and gravitas and coats and ties and haircuts and all that sort of stuff, I’ll leave to others. My thing is just to do my job the best way I know how and as I say I’m very fortunate to be able to do it the way I want to do it.
The writers who have been serious about recreating American literature have always been far and few between. What we do have at the end of the 20th century that we didn't have at the beginning, at that time of the Lost Generation of rich white boys, is a mixture. We're now getting gay writers of color, let's say, and women of color being published. This is unprecedented.
Maria Edgeworth grumbled against vandals who ruined immortal works by quoting the life out of them. "How far our literature may in future suffer from these blighting swarms, will best be conceived by a glance at what they have already withered and blasted of the favourite productions of our most popular poets." Shakespeare, Milton, and Dryden, scissored, patched, and frayed.
There is a place where we are always alone with our own mortality, where we must simply have something greater than ourselves to hold onto-God or history or politics or literature or a belief in the healing power of love, or even righteous anger.... A reason to believe, a way to take the world by the throat and insist that there is more to this life than we have ever imagined.
It is not only my dreams, my belief is that all these dreams are yours as well. The only distinction between me and you is that I can articulate them. And that is what poetry or painting or literature or filmmaking is all about... and it is my duty because this might be the inner chronicle of what we are. We have to articulate ourselves, otherwise we would be cows in the field.
Theology is a non-subject. I'm not saying that professors of theology are non-professors. They do interesting things, like study biblical history, biblical literature. But theology, the study of gods, the study of what gods do, presupposes that gods exist. The only kind of theology that I take account of are those theological arguments that actually argue for the existence of God.
We are underbred and low-lived and illiterate; and in this respect I confess I do not make any very broad distinction between theilliterateness of my townsman who cannot read at all and the illiterateness of him who has learned to read only what is for children and feeble intellects. We should be as good as the worthies of antiquity, but partly by first knowing how good they were.
Read a lot. But read as a writer, to see how other writers are doing it. And make your knowledge of literature in English as deep and broad as you can. In workshops, writers are often told to read what is being written now, but if that is all you read, you are limiting yourself. You need to get a good overall sense of English literary history, so you can write out of that knowledge.
My own view is that violence is a part of classical Haida literature - and of every mythology everywhere, so far as I can tell - because it's part of life itself. In the world of the hamburger stand and the supermarket, or the vegan café and the ashram, you might try to tell yourself it's possible to be nonviolent. In a hunting and gathering society, violence is more difficult to hide.
As countless as grains of sand by the sea are human passions, and they all differ; all of them, vile or lofty, begin by being under a man's control and then become his terrible masters. Blessed is he who has chosen the most lofty of passions: his immeasurable bliss grows and multiplies tenfold with every hour and minute, and he penetrates deeper and deeper into the infinite paradise of his soul.
I see no reason in morality, why literature should not have as one of its intentions the arousing of thoughts of lust. It is one of the effects, perhaps one of the functions of literature to arouse desire, and I can discover no grounds for saying that sexual pleasure should not be among the objects of desire which literature presents to us, along with heroism, virtue, peace, death, food, wisdom, God, etc.
There is first the literature of knowledge, and secondly, the literature of power. The function of the first is--to teach; the function of the second is--to move, the first is a rudder, the second an oar or a sail. The first speaks to the mere discursive understanding; the second speaks ultimately, it may happen, to the higher understanding or reason, but always through affections of pleasure and sympathy.
That's the old AA maxim, "Always have a drink in your hand and you'll never want a drink." That's one of the most classic deceptions in the literature: "I'll take a drink tomorrow." I actually don't think that's necessarily a very helpful maxim in AA, but it's a very good maxim in showing how strategic self-deception can be employed, even self-consciously. That's the amazing thing, to me, about self-deception.
I'm a reader. I like - I'm a great reader. I keep going back, though, to certain authors, just like I love film, but I keep going back to just five or six certain filmmakers. In literature I like Chekhov, for example; I think he's my favorite. And Flaubert - you know, that kind of concision. But I also like Tolstoy; I love those romances that, you know, weigh 500 pounds and take months and months and months to read.
In the native literatures of North America there aren't any novels. Instead, the major genre is myth. And myths are stories that are fundamentally about the world, not about human individuals. A myth needn't include any humans at all. If it does include them, they're usually minor characters - imaginary humans sent out like scouts to report back on what's happening in the mythworld, but not central participants in the action.
Everything is possible for the writer. There isn’t anything anyone can tell you that you can’t do, and there is no such thing as "getting away with" anything. There’s no one to tell you what you can or can’t do. You’re only limited by the fences you allow yourself to build around yourself, for whatever reason, including fidelity to some idea about literature someone else imposed upon you some time long ago or five minutes ago.
I like poetry, but honestly, I like dramatic literature more. If I had to pick between Rumi and Dostoevsky, I would pick Dostoevsky without even thinking about it. Ninety-nine out of 100 Iranians would probably pick Rumi. Kiarostami, too, would probably pick Rumi first. I try to have the meaning be in the action of the story, not in the symbolism. I want it to be in the action, and it's dramatic action that creates the meaning.
The question now becomes about defining your terms. What is literature? Unless we allow it to encompass the oral tradition from which it grew, which means taking it back to Homer and beyond, it demands the written word - poetry and prose. [Bob] Dylan is no slouch at the written word, both in its own right, and transcribed from his lyrics, which have often been acclaimed as poetry and may well stand up as such. But that is not his métier.
Every few seconds a new book sees the light of day. Most of them will just be a part of the hum that makes us hard of hearing. Even the book is becoming an instrument of forgetting. A truly literary work comes into being as its creator's cry of protest against the forgetting that looms over him, over his predecessors and his contemporaries alike, and over his time, and the language he speaks. A literary work is something that defies death.
The point about sales is relevant because it suggests there are cultures out there that are supporting and consuming, on a vast scale, challenging works of literature. Works of literature that in the United States would sell only a few thousand copies, if they managed to find a publisher at all. The success of these texts in Spain or Italy or wherever contributes to a kind of national conversation that we're perhaps not having here in the U.S.
When I came overseas, I realized that there are many ideologies and many trends, and it's also very hard to produce honest art and honest literature. I decided that I didn't want to follow any of these ideologies or trends, because that's also a kind of pressure that doesn't allow absolute freedom. So I decided that I was only going to produce works that were satisfactory to me, and that meant not following any trends and being anti-ideological.
The Saga of Dharmapuri is one of the great works of modern Indian literature. (...) Set against Vijayan's heroic and scatological Candide -- originally written in Malayalam and finely translated into English by the author -- the timidity of our own English talent for political satire is embarrassingly laid bare. For this is dangerous stuff, and cut close to the bone. (...) Fiercest of all is Vijayan's Voltairean recoil from Indian cringing to power.
Fanfiction is what literature might look like if it were reinvented from scratch after a nuclear apocalypse by a band of brilliant pop-culture junkies trapped in a sealed bunker. They don't do it for money. That's not what it's about. The writers write it and put it up online just for the satisfaction. They're fans, but they're not silent, couchbound consumers of media. The culture talks to them, and they talk back to the culture in its own language.