
"Clancy Speaks Again, Briefly" (12 February 2000) http://www.clancyfaq.com/Clancy%20Speaks%20Again%20Briefly.htm
2000s
Facebook Nation: Total Information Awareness (2nd Edition), 2014
"Clancy Speaks Again, Briefly" (12 February 2000) http://www.clancyfaq.com/Clancy%20Speaks%20Again%20Briefly.htm
2000s
Kunnumpuram, K. (2005) Towards a New Humanity: Reflections on the Church's Mission in India Today. Mumbai: St Pauls
On the Church
“Our place is somewhere between being and nonbeing — between two fictions.”
Anathemas and Admirations (1987)
Source: Vehicles: Experiments in Synthetic Psychology (1984), p. 1
The Epistle to the Romans (1918; 1921)
Context: The known plane is God's creation, fallen out of its union with Him, and therefore the world of the flesh needing redemption, the world of men, and of time, and of things — our world. This known plane is intersected by another plane that is unknown — the world of the Father, of the Primal Creation, and of the final Redemption. The relation between us and God, between this world and His world presses for recognition, but the line of intersection is not self-evident. <!-- p. 29
Interview in 'Kill Screen', 2012 https://killscreen.com/articles/stories-about-orcs-and-rape-man-behind-arse-elektronika/
Interview with Weird Tales (24 May 2007) http://weirdtales.net/wordpress/2007/05/24/george-rr-martin-on-magic-vs-science/
Context: I think that for science fiction, fantasy, and even horror to some extent, the differences are skin-deep. I know there are elements in the field, particularly in science fiction, who feel that the differences are very profound, but I do not agree with that analysis. I think for me it is a matter of the furnishings. An elf or an alien may in some ways fulfill the same function, as a literary trope. It’s almost a matter of flavor. The ice cream can be chocolate or it can be strawberry, but it’s still ice cream. The real difference, to my mind, is between romantic fiction, which all these genres are a part of, and mimetic fiction, or naturalistic fiction.
Nobel lecture (2001)
Context: Today, in Afghanistan, a girl will be born. Her mother will hold her and feed her, comfort her and care for her — just as any mother would anywhere in the world. In these most basic acts of human nature, humanity knows no divisions. But to be born a girl in today's Afghanistan is to begin life centuries away from the prosperity that one small part of humanity has achieved. It is to live under conditions that many of us in this hall would consider inhuman.
I speak of a girl in Afghanistan, but I might equally well have mentioned a baby boy or girl in Sierra Leone. No one today is unaware of this divide between the world’s rich and poor. No one today can claim ignorance of the cost that this divide imposes on the poor and dispossessed who are no less deserving of human dignity, fundamental freedoms, security, food and education than any of us. The cost, however, is not borne by them alone. Ultimately, it is borne by all of us — North and South, rich and poor, men and women of all races and religions.
Today's real borders are not between nations, but between powerful and powerless, free and fettered, privileged and humiliated. Today, no walls can separate humanitarian or human rights crises in one part of the world from national security crises in another.
The Paris Review interview (2010)
Context: Science Fiction is the fiction of ideas. Ideas excite me, and as soon as I get excited, the adrenaline gets going and the next thing I know I’m borrowing energy from the ideas themselves. Science fiction is any idea that occurs in the head and doesn’t exist yet, but soon will, and will change everything for everybody, and nothing will ever be the same again. As soon as you have an idea that changes some small part of the world you are writing science fiction. It is always the art of the possible, never the impossible.
The Great Illusion (1910)
Context: The fight for ideals can no longer take the form of fight between nations, because the lines of division on moral questions are within the nations themselves and intersect the political frontiers. There is no modern State which is completely Catholic or Protestant, or liberal or autocratic, or aristocratic or democratic, or socialist or individualist; the moral and spiritual struggles of the modern world go on between citizens of the same State in unconscious intellectual cooperation with corresponding groups in other states, not between the public powers of rival States.