Quotes about booking
page 50
Source: The Visible Hand (1977), p. 74; Cited in: Michael H. Best (1990) The New Competition: Institutions of Industrial Restructuring. p. 36.
Source: The Postman (1985), Section 3, “Cincinnatus”, Chapter 13 (p. 255)
Postscript, p. 241-242
Going Postal: Rage, Murder, and Rebellion, From Reagan's Workplaces to Clinton's Columbine and Beyond (2005)
2005
http://www.byrnerobotics.com/forum/forum_posts.asp?TID=18193
On taking comics back to the basics; ‘rewinding’ or ‘resetting’ to the status quo
Which Greek and Hebrew texts of the Bible did Luther use?
“Reading and Nothingness, Of Proust in the Summer Sun,” New York Times (June 2, 1985).
Dennis McNally, "The Beat Goes On", http://www.motherjones.com/commentary/notebook/2003/07/ma_462_01.html MotherJones, July/August 2003.: On City Lights
2000s
Source: The Pocket Manager, (1987), p. 161
October 8, 2005 weblog post http://www.maxbarry.com/2005/10/08/news.html#firstreviews
Source: Défense des Lettres [In Defense of Letters] (1937), p. 42
John Oxenham: 'Literacy. Writing, Reading and Social Organisation'. As quoted in 'The Writing Systems of the World' by Florian Coulmas p. 6
Another silence ensued. "They are taking pictures of taking pictures," he said.”
White Noise (1984)
“The flesh is sorrowful, alas! And I've read all the books.”
La chair est triste, hélas! et j'ai lu tous les livres.
"Brise Marine", line 1 (1887), as translated in Mallarmé : The Poet and his Circle ([1999] 2005) by Rosemary Lloyd, p. 70.
Observations
Autobiography, part V http://gspauldino.com/part5.html, gspauldino.com
Notes from a library bar (2006)
In a 1830 letter to James David Forbes, as found in Life and letters of James David Forbes, p. 40.
"The Obscurity of the Poet," Harvard University lecture (15 August 1950), published in Poetry and the Age (1953)
General sources
Cynthia Eagle Russett. Sexual Science: The Victorian Construction of Womanhood. Harvard University Press, 2009. Abstract
Preface p. v
A History of Greek Mathematics (1921) Vol. 1. From Thales to Euclid
Source: The Vampire Economy: Doing Business Under Fascism, 2014, p. 12
Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 19 : The Marketplace
Vanna Bonta Talks About Quantum fiction: Author Interview (2007)
Interview with Men's Health Magazine. http://www.menshealth.com/cda/article.do?site=MensHealth&channel=style&category=style.files&conitem=2cfa694820a64110VgnVCM20000012281eac____ (September 2007)
Interview with John Cleary (23 February 2003).
2000s
Flew's review of The God Delusion
Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 295
[Kordić, Snježana, w:Snježana Kordić, Snježana Kordić, Serbo-Croatian, Languages of the World/Materials 148, Munich & Newcastle, Lincom Europa, 1997, 18, 3-89586-161-8, 37959860]
On Kippis; Gregory’s Life of Hall, reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Letter to Edward T. Hall, 1971, Letters of Marshall McLuhan, p. 397
1970s
(from vol 2, letter 60: 5 Jan 1780, to Mr J. W___e [still in India] ).
Provisional Constitution and Ordinances (1858), Speech to the Court (1859)
"Stoney End"
Lyrics
The Telling of Me, by Me (1981)
Related in The Pleasure of His Company, Paul Fay, Jr., New York: Harper & Row, 1966, p. 190. http://www.jfklibrary.org/Research/Research-Aids/Ready-Reference/JFK-Quotations.aspx
Attributed
The Scottish Himalaya Expedition (1951) The "Goethe couplet" referred to here is from an extremely loose translation of Faust 214-30 done by John Anster in 1835. Reference:
This quote, or one similar to it, is often attributed to Johann Wolfgang von Goethe, however it was written by Mr. Murray near the beginning of the The Scottish Himalaya Expedition.
Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the need of text-books on higher mathematics
Preface by Karl Pearson
The Common Sense of the Exact Sciences (1885)
George Horne, written anonymously in his A Fair, Candid, and Impartial Statement of the Case between Sir Isaac Newton and Mr. Hutchinson (1753)
John Banville: Using words to paint pictures of "magical" Prague (2006)
Interview with Kevin Barry (c. 2012)
From Trotsky to Tito (1951)
Song 20: "Against Idleness and Mischief".
1710s, Divine Songs Attempted in the Easy Language of Children (1715)
Source: The Paris Review interview (1981), p. 336
On breaking his hip, as quoted in "How Studs helps me lead my life" in Roger Ebert's Journal (24 May 2008) http://blogs.suntimes.com/ebert/2008/05/how_studs_helps_me_lead_my_lif_1.html#more
The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005)
1860s, On The Choice Of Books (1866)
Personal inscription on a copy of Mother Goose in Prose (1897) which he gave to his sister, Mary Louise Baum Brewster, as quoted in The Making of the Wizard of Oz (1998) by Aljean Harmetz, p. 317
Letters and essays
Context: When I was young I longed to write a great novel that should win me fame. Now that I am getting old my first book is written to amuse children. For aside from my evident inability to do anything "great," I have learned to regard fame as a will-o-the-wisp which, when caught, is not worth the possession; but to please a child is a sweet and lovely thing that warms one's heart and brings its own reward.
Stephen Hero (1944)
Context: This triviality made him think of collecting many such moments together in a book of epiphanies. By an epiphany he meant a sudden spiritual manifestation, whether in the vulgarity of speech or of gesture or in a memorable phase of the mind itself. He believed that it was for the man of letters to record these epiphanies with extreme care, seeing that they themselves are the most delicate and evanescent of moments. He told Cranly that the clock of the Ballast Office was capable of an epiphany. Cranly questioned the inscrutable dial of the Ballast Office with his no less inscrutable countenance:
—Yes, said Stephen. I will pass it time after time, allude to it, refer to it, catch a glimpse of it. It is only an item in the catalogue of Dublin's street furniture. Then all at once I see it and I know at once what it is: epiphany.
“In the same book he became the first man willingly to claim the title of anarchist.”
Anarchism : A History of Libertarian Ideas and Movements (1962)
Context: Like such titles as Christian and Quaker, "anarchist" was in the end proudly adopted by one of those against whom it had been used in condemnation. In 1840, Pierre-Joseph Proudhon, that stormy, argumentative individualist who prided himself on being a man of paradox and a provoker of contradiction, published the work that established him as a pioneer libertarian thinker. It was What Is Property?, in which he gave his own question the celebrated answer: "Property is theft." In the same book he became the first man willingly to claim the title of anarchist.
Undoubtedly Proudhon did this partly in defiance, and partly in order to exploit the word's paradoxical qualities. He had recognized the ambiguity of the Greek anarchos, and had gone back to it for that very reason — to emphasize that the criticism of authority on which he was about to embark need not necessarily imply an advocacy of disorder. The passages in which he introduces "anarchist" and "anarchy" are historically important enough to merit quotation, since they not merely show these words being used for the first time in a socially positive sense, but also contain in germ the justification by natural law which anarchists have in general applied to their arguments for a non-authoritarian society.
1950s, Atoms for Peace (1953)
Context: Occasional pages of history do record the faces of the "Great Destroyers" but the whole book of history reveals mankind's never-ending quest for peace, and mankind's God-given capacity to build. It is with the book of history, and not with isolated pages, that the United States will ever wish to be identified. My country wants to be constructive, not destructive. It wants agreement, not wars, among nations. It wants itself to live in freedom, and in the confidence that the people of every other nation enjoy equally the right of choosing their own way of life. So my country's purpose is to help us move out of the dark chamber of horrors into the light, to find a way by which the minds of men, the hopes of men, the souls of men every where, can move forward toward peace and happiness and well being.
The Supreme Court in the American System of Government (1955), p. 30
"The Magic of Science" in Imperial Oil Review (Spring, 1994) http://sites.utoronto.ca/jpolanyi/public_affairs/public_affairs4f.html.
Context: It is not the laws of physics that make science possible but the unprovable proposition that there exists a grand design underlying the physical world. And not just any old "grand design" but one that is accessible to the limited senses and modest reasoning powers of the species to which we belong. Scientists subscribe with such conviction to this article of faith that they are willing to commit a lifetime to the pursuit of scientific discovery. It is hardly surprising that an activity so magical is also undefinable. Science is what scientists do. And what they do is look around themselves for messages written in the sky, the earth, the oceans and all living things – messages that tell of the unity of creation. These messages have been there – unseen, though at times written in letters miles high – since the dawn of history. But we have just passed through an epoch in which, quite suddenly, scientists seem to have learnt speed reading. Discoveries have been coming at an unprecedented pace. In the wake of such a period it is common to consider that we may be approaching the point where all that is readable in nature will have been read. We should be skeptical of such claims. Success in reading some messages brings with it a temporary blindness to others. We forget that between the words written in black in nature's book there are likely to be messages of equal importance written in white. It is a truism that success in science comes to the individuals who ask the right questions.
Second Talk in Poona (10 September 1958) http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=588&chid=4907&w=%22Please+let+us+be+clear+on+this+point%22, J.Krishnamurti Online, JKO Serial No. 580910, Vol. XI, p. 20
Posthumous publications, The Collected Works
Context: Please let us be clear on this point — that you cannot by any process, through any discipline, through any form of meditation, go to truth, God, or whatever name you like to give it. It is much too vast, it cannot possibly be conceived of; no description will cover it, no book can hold it, nor any word contain it. So you cannot by any devious method, by any sacrifice, by any discipline or through any guru, go to it. You must await it, it will come to you, you cannot go to it. That is the fundamental thing one has to understand, that not through any trick of the mind, not through any control, through any virtue, any compulsion, any form of suppression, can the mind possibly go to truth. All that the mind can do is be quiet but not with the intention of receiving it. And that is one of the most difficult things of all because we think truth can be experienced right away through doing certain things. Truth is not to be bought any more than love can be bought.
I love the story of Hanuman. For many years, it remained in my very blood because he’s someone who loves too much and can’t help it. I don’t know where I first heard of him, but the story remained with me and I knew it would come out of me somehow or other. But I didn’t know what shape it would take.
The Paris Review interview (1982)
“Guerrilla ontology
The basic technique of all my books.”
The Illuminati Papers (1980), p. 2
Context: Guerrilla ontology
The basic technique of all my books. Ontology is the study of being; the guerrilla approach is to so mix the elements of each book that the reader must decide on each page 'How much of this is real and how much is a put-on?
The Athenaeum, Journal of English Foreign Literature, Science, and the fine arts., London (16 June 1838), p. 555
Context: Not to feel elevated on an occasion like the present, by this noble, this magnificent testimony of approbation of my friends, is not in human nature — at all events, it is not in my nature; but if any overweaning self-complacency might arise, and mix itself with my feelings at this moment, there is one consideration which would suffice to set it at rest for ever... The assembly, magnificent as it is, comprising in itself, as it does, the elite of everything that is illustrious in rank, talent, wealth, in the metropolis — this very assembly is a proof of the justice to which I have adverted I should be weak indeed, if I supposed that all this glorious array has reference to myself. No; it has reference to a far higher and more dignified object. I am but as one drop in the ocean. Every man of science will feel quite as much a sharer in the honors of the day, will feel quite as much distinguished by this assembly as I can be; for when, ere this, would it have been possible to collect together such an assembly as is around me to do honor to science, place it n preeminence, and crown it with distinction? This is, indeed, a new era — this is a memorable day for science, and every man who regards truth for its own sake will feel that on this occasion the eyes of the country are on him, and that England expects every man to do his duty! By that I have been able to accomplish in Africa, I have been amply rewarded; but I stand here not so much for anything of this nature, but as the representative of a class that is distinguished — of a principle which is triumphant; and I hope we shall never allow ourselves to forget the infinitely higher and more important circumstance, that it is the great truths of science, that it is the interpretation of God's great book of nature, and not the men who interpret these pages, that are the ultimate objects of all this praise.
I am an anarchist!
Prologue
Anarchism : A History of Libertarian Ideas and Movements (1962)
The Letters of Samuel Beckett 1929–1940 (2009), p. 362
Context: I think the next little bit of excitement is flying. I hope I am not too old to take it up seriously, nor too stupid about machines to qualify as a commercial pilot. I do not feel like spending the rest of my life writing books that no one will read. It is not as though I wanted to write them.
The Paris Review interview (1994)
Context: When people ask me about LSD, I always make a point of telling them you can have the shit scared out of you with LSD because it exposes something, something hollow. Let’s say you have been getting on your knees and bowing and worshiping; suddenly, you take LSD and you look and there’s just a hole, there’s nothing there. The Catholic Church fills this hole with candles and flowers and litanies and opulence. The Protestant Church fills it with hand-wringing and pumped-up squeezing emotions because they can’t afford the flowers and the candles. The Jews fill this hole with weeping and browbeating and beseeching of the sky: How long, how long are you gonna treat us like this? The Muslims fill it with rigidity and guns and a militant ethos. But all of us know that’s not what is supposed to be in that hole. After I had been at Stanford two years, I was into LSD. I began to see that the books I thought were the true accounting books — my grades, how I’d done in other schools, how I’d performed at jobs, whether I had paid off my car or not — were not at all the true books. There were other books that were being kept, real books. In those real books is the real accounting of your life.
“I read a lot of books that are, for lack of a better word, cross-cultural.”
Academy of Achievement interview (2006)
Context: I read a lot of books that are, for lack of a better word, cross-cultural. I find movies and books that take me — transport me to another culture are the things that I'm most interested in, and always have been.
Introduction to Chivalry (1921) by James Branch Cabell, later published in Prometheans : Ancient and Modern (1933), p. 279
Context: Once we understand the fundamentals of Mr. Cabell's artistic aims, it is not easy to escape the fact that in Figures of Earth he undertook the staggering and almost unsuspected task of rewriting humanity's sacred books, just as in Jurgen he gave us a stupendous analogue of the ceaseless quest for beauty. For we must accept the truth that Mr. Cabell is not a novelist at all in the common acceptance of the term, but a historian of the human soul. His books are neither documentary nor representational; his characters are symbols of human desires and motives. By the not at all simple process of recording faithfully the projections of his rich and varied imagination, he has written thirteen books, which he accurately terms biography, wherein is the bitter-sweet truth about human life.
“This book contains a story and several other things.”
Lyra's Oxford (2003)
Context: This book contains a story and several other things. The other things might be connected with the story, or they might not; they might be connected to stories that haven't appeared yet. It's not easy to tell.
“Few books today are forgivable.”
Source: The Politics of Experience (1967), p. 1 of Introduction
Context: Few books today are forgivable. Black on canvas, silence on the screen, an empty white sheet of paper are perhaps feasible. There is little conjunction of truth and social "reality". Around us are pseudo-events, to which we adjust with a false consciousness adapted to see these events as true and real, and even as beautiful. In the society of men the truth resides now less in what things are than in what they are not. Our social realities are so ugly if seen in the light of exiled truth, and beauty is almost no longer possible if it is not a lie. What is to be done? We who are still half alive, living in the often fibrillating heartland of a senescent capitalism — can we do more than reflect the decay around and within us? Can we do more than sing our sad and bitter songs of disillusion and defeat? The requirement of the present, the failure of the past, is the same: to provide a thoroughly self-conscious and self-critical human account of man.
Writing about Gregorius Richter, chief pastor of Görlitz, who had condemned his writings (2 April 1624), as quoted in Concerning the Three Principles of the Divine Essence (1910), edited by Paul Deussen, Introduction
Context: I must tell you, sir, that yesterday the pharisaical devil was let loose, cursed me and my little book, and condemned the book to the fire. He charged me with shocking vices; with being a scorner of both Church and Sacraments, and with getting drunk daily on brandy, wine, and beer; all of which is untrue; while he himself is a drunken man.
Finding Life after Death
What About the Big Stuff (2002)
23 October 1929, From a letter to a Muslim disciple
India's Rebirth
Context: You say that you ask only for the Truth and yet you speak like a narrow and ignorant fanatic who refuses to believe in anything but the religion in which he was born. All fanaticism is false, because it is a contradiction of the very nature of God and of Truth. Truth cannot be shut up in a single book, Bible or Veda or Koran, or in a single religion. The Divine Being is eternal and universal and infinite and cannot be the sole property of the Mussulmans or of the Semitic religions only, — those that happened to be in a line from the Bible and to have Jewish or Arabian prophets for their founders. Hindus and Confucians and Taoists and all others have as much right to enter into relation with God and find the Truth in their own way. All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. You cannot shut up God in the limitations of your own narrow brain or dictate to the Divine Power and Consciousness how or where or through whom it shall manifest; you cannot put up your puny barriers against the divine Omnipotence. These again are simple truths which are now being recognised all over the world; only the childish in mind or those who vegetate in some formula of the past deny them. You have insisted on my writing and asked for the Truth and I have answered. But if you want to be a Mussulman, no one prevents you. If the Truth I bring is too great for you to understand or to bear, you are free to go and live in a half-truth or in your own ignorance. I am not here to convert anyone; I do not preach to the world to come to me and I call no one. I am here to establish the divine life and the divine consciousness in those who of themselves feel the call to come to me and cleave to it and in no others.
Man's Rise to Civilization (1968), p. 274
Hearst newspaper column, (28 November 2001).
“A book is a mirror: if an ape looks into it an apostle is hardly likely to look out.”
E 49
Variant translations of first portion: A book is a mirror: If an ape peers into it, you can't expect an apostle to look out.
A book is a mirror: If an ass peers into it, you can't expect an apostle to look out. — this has actually been the most commonly cited form, but it is based on either a loose non-literal translation or a mistranslation of the German original: Ein Buch ist Spiegel, aus dem kein Apostel herausgucken kann, wenn ein Affe hineinguckt.
Aphorisms (1765-1799), Notebook E (1775 - 1776)
Context: A book is a mirror: if an ape looks into it an apostle is hardly likely to look out. We have no words for speaking of wisdom to the stupid. He who understands the wise is wise already.
Brown : The Last Discovery of America (2003)
Context: Books should confuse. Literature abhors the typical. Literature flows to the particular, the mundane, the greasiness of paper, the taste of warm beer, the smell of onion or quince. Auden has a line: "Ports have names they call the sea." Just so will literature describe life familiarly, regionally, in terms life is accustomed to use — high or low matters not. Literature cannot by this impulse betray the grandeur of its subject — there is only one subject: What it feels like to be alive. Nothing is irrelevant. Nothing is typical.
Book VI: Ch. 8: Comparison of Washington and Bonaparte
Mémoires d'outre-tombe (1848 – 1850)
Context: I halt at the beginning of my travels, in Pennsylvania, in order to compare Washington and Bonaparte. I would rather not have concerned myself with them until the point where I had met Napoleon; but if I came to the edge of my grave without having reached the year 1814 in my tale, no one would then know anything of what I would have written concerning these two representatives of Providence. I remember Castelnau: like me Ambassador to England, who wrote like me a narrative of his life in London. On the last page of Book VII, he says to his son: ‘I will deal with this event in Book VIII,’ and Book VIII of Castelnau’s Memoirs does not exist: that warns me to take advantage of being alive.
“The little book of Antoninus has been the companion of some great men.”
M. Aurelius Antoninus
Context: Epictetus and Antoninus have had readers ever since they were first printed. The little book of Antoninus has been the companion of some great men.
Letter to his brother Jeff from Guadalcanal (28 January 1943); p. 28
To Reach Eternity (1989)
Context: I'm going to ask you something. If I do get killed, and I honestly don't see how I can help it, I want you to write that book we were thinking about when I enlisted. If I get it, it's a cinch I won't be able to do it, and it would make me feel a whole lot better to know that if not my name and hand, at least, the thot of me would be passed on and not forgotten entirely. You know, sort of put into the book the promise that I had and the things I might have written so at least the knowledge of talent wasted won't be lost... If I get it, no one will ever know to what heights I might have gone as a writer. Maybe if you wrote about the promise that was there, all wouldn't be lost.
“I'm trying to write a book about what it means to be human, to grow up, to suffer and learn.”
Interview at Achuka Children's Books
Context: I'm trying to write a book about what it means to be human, to grow up, to suffer and learn. My quarrel with much (not all) fantasy is it has this marvellous toolbox and does nothing with it except construct shoot-em-up games. Why shouldn't a work of fantasy be as truthful and profound about becoming an adult human being as the work of George Eliot or Jane Austen? Well, there are a few fantasies that are. One of them is Paradise Lost.
Guide for the Perplexed (c. 1190), Introduction
Context: Having concluded these introductory remarks I proceed to examine those expressions, to the true meaning of which, as apparent from the context, it is necessary to direct your attention. This book will then be a key admitting to places the gates of which would otherwise be closed. When the gates are opened and men enter, their souls will enjoy repose, their eyes will be gratified, and even their bodies, after all toil and labour, will be refreshed.