“Just as it is not the desire to become famous but the habit of being industrious that enables us to produce a finished work, so it is not the activity of the present moment but wise reflexions from the past that help us to safeguard the future.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“You can’t learn from your mistakes if you don’t think they’re mistakes.” – Rick Morrissey, Chicago Sun-Times
“The characteristic feature of the ridiculous age I was going through—awkward indeed but by no means infertile—is that we do not consult our intelligence and that the most trivial attributes of other people seem to us to form an inseparable part of their personality. In a world thronged with monsters and with gods, we know little peace of mind. There is hardly a single action we perform in that phase which we would not give anything, in later life, to be able to annul. Whereas what we ought to regret is that we no longer possess the spontaneity which made us perform them. In later life we look at things in a more practical way, in full conformity with the rest of society, but adolescence is the only period in which we learn anything.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“The memories of love are no exception to the general laws of memory, which in turn are governed by the still more general laws of Habit. And as Habit weakens everything, what best reminds us of a person is precisely what we had forgotten (because it was of no importance, and we therefore left it in full possession of its strength). That is why the better part of our memories exists outside us, in a blatter of rain, in the smell of an unaired room or of the first crackling brushwood fire in a cold grate: wherever, in short, we happen upon what our mind, having no use for it, had rejected, the last treasure that the past has in store, the richest, that which, when all our flow of tears seems to have dried at the source, can make us weep again.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“Happiness can never be achieved. If we succeed in overcoming the force of circumstances, nature at once shifts the battle-ground, placing it within ourselves, and effects a gradual change in our hearts until they desire something other than what they are about to possess. And if the change of fortune has been so rapid that our hearts have not had time to change, nature does not on that account despair of conquering us, in a manner more gradual, it is true, more subtle, but no less efficacious. It is then at the last moment that the possession of our happiness is wrested from us, or rather it is that very possession which nature, with diabolical cunning, uses to destroy our happiness. Having failed in everything related to the sphere of life and action, it is a final impossibility, the psychological impossibility of happiness, that nature creates. The phenomenon of happiness either fails to appear, or at once gives rise to the bitterest reactions.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“The soldier is convinced that a certain interval of time, capable of being indefinitely prolonged, will be allowed him before the bullet finds him, the thief before he is caught, men in general before they have to die. That is the amulet which preserves people—and sometimes peoples—not from danger but from the fear of danger, in reality from the belief in danger, which in certain cases allows them to brave it without actually needing to be brave.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“There may be vice arising from hypersensitiveness just as much as from the lack of it. Perhaps it is only in really vicious lives that the problem of morality can arise in all its disquieting strength. And to this problem the artist offers a solution in the terms not of his own personal life but of what is for him his true life, a general, a literary solution. As the great Doctors of the Church began often, while remaining good, by experiencing the sins of all mankind, out of which they drew their own personal sanctity, so great artists often, while being wicked, make use of their vices in order to arrive at a conception of the moral law that is binding upon us all. It is the vices (or merely the weaknesses and follies) of the circle in which they live, the meaningless conversation, the frivolous or shocking lives of their daughters, the infidelity of their wives, or their own misdeeds that writers have most often castigated in their books, without, however, thinking to alter their way of life or improve the tone of their household.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“Habit forms the style of the writer just as much as the character of the man, and the author who has more than once been content to attain, in the expression of his thoughts, to a certain kind of attractiveness, in so doing lays down unalterably the boundaries of his talent, just as, in succumbing too often to pleasure, to laziness, to the fear of being put to trouble, one traces for oneself, on a character which it will finally be impossible to retouch, the lineaments of one’s vices and the limits of one’s virtue.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“The men who produce works of genius are not those who live in the most delicate atmosphere, whose conversation is the most brilliant or their culture the most extensive, but those who have had the power, ceasing suddenly to live only for themselves, to transform their personality into a sort of mirror, in such a way that their life, however mediocre it may be socially and even, in a sense, intellectually, is reflected by it, genius consisting in reflecting power and not in the intrinsic quality of the scene reflected.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“Names, no doubt, are whimsical draughtsmen, giving us of people as well as of places sketches so unlike the reality that we often experience a kind of stupor when we have before our eyes, in place of the imagined, the visible world (which, for that matter, is not the real world, our senses being little more endowed than our imagination with the art of portraiture—so little, indeed, that the final and approximately lifelike pictures which we manage to obtain of reality are at least as different from the visible world as that was from the imagined).” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“Today’s economic mechanisms promote inordinate consumption, yet it is evident that unbridled consumerism combined with inequality proves doubly damaging to the social fabric. Inequality eventually engenders a violence which recourse to arms cannot and never will be able to resolve. This serves only to offer false hopes to those clamouring for heightened security, even though nowadays we know that weapons and violence, rather than providing solutions, create new and more serious conflicts. Some simply content themselves with blaming the poor and the poorer countries themselves for their troubles; indulging in unwarranted generalizations, they claim that the solution is an ‘education’ that would tranquilize them, making them tame and harmless. All this becomes even more exasperating for the marginalized in the light of the widespread and deeply rooted corruption found in many countries – in their governments, businesses and institutions – whatever the political ideology of their leaders.” – Pope Francis, Apostolic Exhortation of the Holy Father
“Today in many places we hear a call for greater security. But until exclusion and inequality in society and between peoples is reversed, it will be impossible to eliminate violence. The poor and the poorer peoples are accused of violence, yet without equal opportunities the different forms of aggression and conflict will find a fertile terrain for growth and eventually explode. When a society – whether local, national or global – is willing to leave a part of itself on the fringes, no political programmes or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquility. This is not the case simply because inequality provokes a violent reaction from those excluded from the system, but because the socioeconomic system is unjust at its root. Just as goodness tends to spread, the toleration of evil, which is injustice, tends to expand its baneful influence and quietly to undermine any political and social system, no matter how solid it may appear. If every action has its consequences, an evil embedded in the structures of a society has a constant potential for disintegration and death. It is evil crystallized in unjust social structures, which cannot be the basis of hope for a better future. We are far from the so-called ‘end of history’, since the conditions for a sustainable and peaceful development have not yet been adequately articulated and realized.” – Pope Francis, Apostolic Exhortation of the Holy Father
“While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power. To all this we can add widespread corruption and self-serving tax evasion, which have taken on worldwide dimensions. The thirst for power and possessions knows no limits. In this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenseless before the interests of a deified market, which become the only rule.” – Pope Francis, Apostolic Exhortation of the Holy Father
“Just as the commandment ‘Thou shalt not kill’ sets a clear limit in order to safeguard the value of human life, today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalized: without work, without possibilities, without any means of escape.
“Human beings are themselves considered consumer goods to be used and then discarded. We have created a ‘disposable’ culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be a part of the society in which we live; those excluded are no longer society’s underside or its fringes or its disenfranchised – they are no longer even a part of it. The excluded are not the ‘exploited’ but the outcast, the ‘leftovers’.
“In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase; and in the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us.”
– Pope Francis, Apostolic Exhortation of the Holy Father
“The man of genius, to spare himself the ignorant contempt of the world, may say to himself that, since one’s contemporaries are incapable of the necessary detachment, works written for posterity should be read by posterity alone, like certain pictures which one cannot appreciate when one stands too close to them. But in reality any such cowardly precaution to avoid false judgments is doomed to failure; they are unavoidable. The reason why a work of genius is not easily admired from the first is that the man who has created it is extraordinary, that few other men resemble him. It is his work itself that, by fertilising the rare minds capable of understanding it, will make them increase and multiply. It was Beethoven’s quartets themselves (the Twelfth, Thirteenth, Fourteenth and Fifteenth) that devoted half a century to forming, fashioning and enlarging the audience for Beethoven’s quartets, thus marking, like every great work of art, an advance if not in the quality of artists at least in the community of minds, largely composed today of what was not to be found when the work first appeared, that is to say of persons capable of appreciating it. What is called posterity is the posterity of the work of art. It is essential that the work (leaving out of account, for simplicity’s sake, the contingency that several men of genius may at the same time be working along parallel lines to create a more instructed public in the future, from which other men of genius will benefit) should create its own posterity. For if the work were held in reserve, were revealed only to posterity, that audience, for that particular work, would not be posterity but a group of contemporaries who were merely living a half-century later in time.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“Be humble. Stay hungry. Do more with less. Don’t suck.” – Andrew Sieja, CEO, kCura
“In theory one is aware that the earth revolves, but in practice one does not perceive it, the ground upon which one treads seems not to move, and one can rest assured. So it is with Time in one’s life. And to make its flight perceptible novelists are obliged, by wildly accelerating the beat of the pendulum, to transport the reader in a couple of minutes over ten, or twenty, or even thirty years. At the top of one page we have left a lover full of hope; at the foot of the next we meet him again, a bowed old man of eighty, painfully dragging himself on his daily walk around the courtyard of a hospital, scarcely replying to what is said to him, oblivious of the past.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“Given a few fireworks let off prettily enough by an author, and up goes the shout of masterpiece. Masterpieces are not so common as all that!” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“For every sin there is forgiveness, and especially for the sins of youth.” – Marcel Proust, Within a Budding Grove (trans. Moncrieff and Kilmartin)
“There are only two things, really, to ever say to anyone. Try: ‘I’m very happy for you.’ Or: ‘This is just not done.’” – Gary Lutz, “Pulls”
“The places we have known do not belong only to the world of space on which we map them for our own convenience. They were only a thin slice, held between the contiguous impressions that composed our life at that time; the memory of a particular image is but regret for a particular moment; the houses, roads, avenues are as fugitive, alas, as the years.” – Marcel Proust, Swann’s Way (trans. Moncrieff and Kilmartin)
“The field open to the musician is not a miserable stave of seven notes, but an immeasurable keyboard (still almost entirely unknown) on which, here and there only, separated by the thick darkness of its unexplored tracts, some few among the millions of keys of tenderness, of passion, of courage, of serenity, which compose it, each one differing from all the rest as one universe differs from another, have been discovered by a few great artists who do us the service, when they awaken in us the emotion corresponding to the theme they have discovered, of showing us what richness, what variety lies hidden, unknown to us, in that vast, unfathomed, and forbidding night of our soul which we take to be an impenetrable void.” – Marcel Proust, Swann’s Way (trans. Moncrieff and Kilmartin)
“All users should consider how their actions may impact the current load in an environment when they kick off large operations.” – kCura, “Infrastructure Solutions for Very Large Workspaces”
“The absence of one part from a whole is not only that, it is not simply a partial lack, it is a derangement of all the other parts, a new state which it was impossible to foresee in the old.” – Marcel Proust, Swann’s Way (trans. Moncrieff and Kilmartin)
“The belief that a person has a share in an unknown life to which his or her love may win us admission is, of all the prerequisites of love, the one which it values most highly and which makes it set little store by all the rest. Even those women who claim to judge a man by his looks alone, see in those looks the emanation of a special way of life. That is why they fall in love with soldiers or with firemen; the uniform makes them less particular about the face; they feel they are embracing beneath the gleaming breastplate a heart different from the rest, more gallant, more adventurous, more tender; and so it is that a young king or a crown prince may make the most gratifying conquests in the countries that he visits, and yet lack entirely that regular and classic profile which would be indispensable, I dare say, for a stockbroker.” – Marcel Proust, Swann’s Way (trans. Moncrieff and Kilmartin)
“None of the feelings which the joys or misfortunes of a real person arouse in us can be awakened except through a mental picture of those joys or misfortunes; and the ingenuity of the first novelist lay in his understanding that, as the image was the one essential element in the complicated structure of our emotions, so that simplification of it which consisted in the suppression, pure and simple, of real people would be a decided improvement. A real person, profoundly as we may sympathize with him, is in a great measure perceptible only through our senses, that is to say, remains opaque, presents a dead weight which our sensibilities have not the strength to lift. If some misfortune comes to him, it is only in one small section of the complete idea we have of him that we are capable of feeling any emotion; indeed it is only in one small section of the complete idea he has of himself that he is capable of feeling any emotion either. The novelist’s happy discovery was to think of substituting for those opaque sections, impenetrable to the human soul, their equivalent in immaterial sections, things, that is, which one’s soul can assimilate. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening, that they are holding in thrall, as we feverishly turn over the pages of the book, our quickened breath and staring eyes. And once the novelist has brought us to this state, in which, as in all purely mental states, every emotion is multiplied ten-fold, into which his book comes to disturb us as might a dream, but a dream more lucid and more abiding than those which come to us in sleep, why then, for the space of an hour he sets free within us all the joys and sorrows in the world, a few of which only we should have to spend years of our actual life in getting to know, and the most intense of which would never be revealed to us because the slow course of their development prevents us from perceiving them. It is the same in life; the heart changes, and it is our worst sorrow; but we know it only through reading, through our imaginations: in reality its alteration, like that of certain natural phenomena, is so gradual that, even if we are able to distinguish, successively, each of its different states, we are still spared the actual sensation of change.” – Marcel Proust, Swann’s Way (trans. Moncrieff and Kilmartin)
“The body always waits until the last minute to explain itself to you.” – Gary Lutz, “Pulls”
“Even in the most insignificant details of our daily life, none of us can be said to constitute a material whole, which is identical for everyone, and need only be turned up like a page in an account-book or the record of a will; our social personality is a creation of the thoughts of other people.” – Marcel Proust, Swann’s Way (trans. Moncrieff and Kilmartin)
“What I feel most moved to write, that is banned—it will not pay. Yet, altogether, write the other way I cannot. So the product is a final hash, and all my books are botches.” – Herman Melville, Letter to Nathaniel Hawthorne, June 1851