Category: Lit & Crit
“Failure, then, failure! so the world stamps us at every turn. We strew it with our blunders, our misdeeds, our lost opportunities, with all the memorials of our inadequacy to our vocation. And with what a damning emphasis does it then blot us out! No easy fine, no mere apology or formal expiation, will satisfy the world’s demands, but every pound of flesh exacted is soaked with all its blood. The subtlest forms of suffering known to man are connected with the poisonous humiliations incidental to these results. And they are pivotal human experiences. A process so ubiquitous and everlasting is evidently an integral part of life. ‘There is indeed one element in human destiny,’ Robert Louis Stevenson writes, ‘that not blindness itself can controvert. Whatever else we are intended to do, we are not intended to succeed; failure is the fate allotted.’” – William James, The Varieties of Religious Experience
“How can things so insecure as the successful experiences of this world afford a stable anchorage? A chain is no stronger than its weakest link, and life is after all a chain. In the healthiest and most prosperous existence, how many links of illness, danger, and disaster are always interposed? Unsuspectedly from the bottom of every fountain of pleasure, as the old poet said, something bitter rises up: a touch of nausea, a falling dead of the delight, a whiff of melancholy, things that sound a knell, for fugitive as they may be, they bring a feeling of coming from a deeper region and often have an appalling convincingness. The buzz of life ceases at their touch as a piano-string stops sounding when the damper falls upon it. Of course the music can commence again; –and again and again,– at intervals. But with this the healthy-minded consciousness is left with an irremediable sense of precariousness. It is a bell with a crack; it draws its breath on sufferance and by an accident. Even if we suppose a man so packed with healthymindedness as never to have experienced in his own person any of these sobering intervals, still, if he is a reflecting being, he must generalize and class his own lot with that of others; and, doing so, he must see that his escape is just a lucky chance and no essential difference. He might just as well have been born to an entirely different fortune. And then indeed the hollow security! What kind of a frame of things is it of which the best you can say is, ‘Thank God, it has let me off clear this time!’ Is not its blessedness a fragile fiction? Is not your joy in it a very vulgar glee, not much unlike the snicker of any rogue at his success? If indeed it were an success, even on such terms as that! But take the happiest man, the one most envied by the world, and in nine cases out of ten his inmost consciousness is one of failure. Either his ideals in the line of his achievements are pitched far higher than the achievements themselves, or else he has secret ideals of which the world knows nothing, and in regard to which he inwardly knows himself to be found wanting.” – William James, The Varieties of Religious Experience
“It’s a favorite myth in our culture that hardship makes you a better person, that it is merely the grindstone on which your essence is refined and polished. But the truth is that scarcity, depression, thwarted ambition, and suffering most often leaves the person a little twisted. That is the territory where mean drunks and tyrannical bastards come from.” – Jessa Crispin, “Talking to the Dead: Channeling William James in Berlin”
“[William] James is now a bit of an odd fellow in philosophy. More widely influential than widely known, his theory of pragmatism and his groundbreaking work in the field of psychology make him something of a hidden mover. If you do seek him out, it’s not generally in the way one reads Descartes or Kant or Nietzsche, as a refinement of the intellect or in the pursuit of one’s studies. One finds James when one needs him. He makes quiet sense of the world, in all its glories and deprivations, its calamities and its beauties. As a philosopher, James is able to hold all of the sorrow and violence and pain of the world in his mind and remain somehow optimistic. It doesn’t wipe out the goodness of the world, it just sits beside it. It’s no wonder then that people get a little religious about this agnostic philosopher, this man who can restore your faith in the world, without necessarily bringing god into it.” – Jessa Crispin, “Talking to the Dead: Channeling William James in Berlin”
“Sexism bifurcates human qualities into masculine and feminine. It imposes a gender binary where being a man means not being like a woman and vice-versa. Sexism is often another name for patriarchy, meaning a hierarchy or a rule of priests where the hieros, the priest, is a pater, a father. It designates an order of living that elevates some men over others, separating the men from the boys, and all men over women. It creates a gender hierarchy where human qualities gendered ‘masculine’ are elevated over those gendered ‘feminine.’ As such, it is an order of domination. But in dividing human qualities into masculine and feminine, sexism separates everyone from parts of themselves, creating rifts or splits in the psyche. This fragmentation of the psyche links patriarchy with trauma and explains its deleterious effects on everyone. Boys in becoming men or men wanting to be seen as ‘real men’ will separate their thoughts from their emotions, which are regarded as weak or feminine. As in ‘boys don’t cry.’ And girls will be torn between wanting to be seen as ‘good girls’ or ‘good women,’ meaning not masculine or self-assertive, and wanting to align themselves with the so-called masculine qualities that are privileged and socially valued. In sexist families or religions or societies or cultures, both men and women are pressured to render themselves half-human.” – Carol Gilligan (interviewed by Eve Gerber in The Browser)
“Even if those generations of men to come should care to hand down, in succession from father to son, the glory of each one of us; yet, still, owing to the deluges and conflagrations of the earth, which must happen periodically, we cannot acquire a lasting, much less an eternal renown. What does it matter that mention should be made of you by those who shall be born hereafter, when there was none among those who were born before you?” – Marcus Tullius Cicero, “The Dream of Scipio” (trans. Pearman)
“Once the Author is gone, the claim to ‘decipher’ a text becomes quite useless. To give an Author to a text is to impose upon that text a stop clause, to furnish it with a final signification, to close the writing. This conception perfectly suits criticism, which can then take as its major task the discovery of the Author (or his hypostases: society, history, the psyche, freedom) beneath the work: once the Author is discovered, the text is ‘explained’: the critic has conquered; hence it is scarcely surprising not only that, historically, the reign of the Author should also have been that of the Critic, but that criticism (even ‘new criticism’) should be overthrown along with the Author. In a multiple writing, indeed, everything is to be distinguished, but nothing deciphered; structure can be followed, ‘threaded’ (like a stocking that has run) in all its recurrences and all its stages, but there is no underlying ground; the space of the writing is to be traversed, not penetrated: writing ceaselessly posits meaning but always in order to evaporate it: it proceeds to a systematic exemption of meaning. Thus literature (it would be better, henceforth, to say writing), by refusing to assign to the text (and to the world as text) a ‘secret’: that is, an ultimate meaning, liberates an activity which we might call counter-theological, properly revolutionary, for to refuse to arrest meaning is finally to refuse God and his hypostases, reason, science, the law.” – Roland Barthes, “The Death of the Author” (trans. Richard Howard)
“The American brand of anti-urban, anti-immigration, anti-college sentiment is a populist strain that runs throughout American history: it’s Jefferson versus Madison. Ruralism versus urbanism, self-sufficiency versus government planning, these are rhetorical tropes trotted out by politicians at every election. No secret police enforces either of them: they are the warp and woof of our national fabric. There is no telling what a third party committed to the rural rhetoric might do if it ever got into power, but at this point it’s just how we roll.” – Andrei Codrescu (interviewed by Josh Cook in Bookslut)
“There is an Ego Trick, but it is not that the self doesn’t exist, only that it is not what we generally assume it to be. Perhaps the simplest analogy is with a cloud. From a distance it looks like an object with fairly clear edges, but the closer you get to it, the more indistinct it becomes. Get really close and you can see it’s just a collection of water droplets. Does this mean clouds don’t exist? Of course not, it just means they are not chunks of cotton wool. The self is like a cloud that not only looks like a single object from the outside, but feels like one from the inside too. Knowing the truth doesn’t change the way it either looks or feels, and nor does it conjure it out of existence. It simply makes us recognize that at root each of us is an ever-changing flux, not a never-changing core. The solidity of the self is an illusion; the self itself is not. The Ego Trick is not to persuade us that we exist when we do not, but to make us believe we are more substantial and enduring than we really are.” – Julian Baggini, The Ego Trick
“We lose the subject of animals when we move out of childhood. In childhood animals are all around us, and then we throw them out. In childhood they’re everywhere, the stuff of our stories and our art and our songs, of our clothes and blankets, of toys and games. Then in adulthood they’re distant symbols or objects. They’re rudely ejected from our domain. They’re frivolous or infantile, suddenly. They’re what we eat or maybe pets. Sometimes they’re what we kill. But this makes no sense. This impoverishes our imaginations. When we turn away from animals as though they’re only childish things, we make our world colder and more narrow. We rob ourselves of beauty and understanding. We rob ourselves of the capacity for empathy.” – Lydia Millet (interviewed by Morten Hoi Jensen in Bookforum)
“No rock musician miming sex with his instrument or destroying it on stage, no art installation that creepily mirrors its visitors or pummels them with senseless questions, is nearly as crazy as opera.” – Wendy Lesser, “The Strangest Art”
“A story can always end happily by stopping at a cheerful moment. Of course in nature the only end is death, but death hardly ever happens when people are at their best. That is why we like tragedies. They show men ending energetically with their wits about them and deserving to do it.” – Alasdair Gray, Lanark
“Must everything we do satisfy someone else before it’s worthwhile? Is everything we do because we enjoy it selfish and useless? Primary school, secondary school, university, they’ve got the first twenty-four years of our lives numbered off for us and to get into the year above we’ve got to pass an exam. Everything is done to please the examiner, never for fun. The one pleasure they allow is anticipation: ‘Things will be better after the exam.’ It’s a lie. Things are never better after the exam.” – Alasdair Gray, Lanark (emphasis in original)
“When most people leave school they have to live by work which can’t be liked for its own sake and whose practical application is outside their grasp. Unless they learn to work obediently because they’re told to, and for no other reason, they’ll be unfit for human society.” – Alasdair Gray, Lanark
“Criticism – in order to be anything at all – needs its noisemakers and vulgarians as well as its noble and refined types. The People Who Get It Wrong, paradoxically, are as necessary to the enterprise as the People Who Get It Right. Criticism is an ongoing negotiation between truth and error, and sometimes, by an irritating yet ultimately productive dialectic, error is for a while in the ascendant.” – Terry Castle, “Pipe Down Back There!”
“A man once said in Auschwitz that indifference is the greatest sin of the 20th Century. Well, I think it is the greatest sin of the 21st Century as well. We need to shake off this indifference, the destructive tolerance of evil.” – Jim Caviezel, quoted in the production notes for The Stoning of Soraya M.
“From an early age I only wanted to deal with what I was sure of, and like all thinkers I soon came to distrust what could only be seen and touched. The majority believe that floors, ceilings, each other’s bodies, the sun, etc., are the surest things in the world, but soon after going to school I saw that everything was untrustworthy when compared with numbers. Take the simplest kind of number, a telephone number, 339-6286 for example. It exists outside us for we find it in a directory, but we can carry it in our heads precisely as it is, for the number and our idea of it are identical. Compared with his phone number our closest friend is shifty and treacherous.” – Alasdair Gray, Lanark
“Man is the pie that bakes and eats himself and the recipe is separation.” – Alasdair Gray, Lanark
“Living in an attention economy means dealing with not only a scarcity of time to consume information (and people as information) but also a scarcity of empathy. Attention deficits become double-sided; we don’t have enough to focus on what’s important, and we don’t receive enough to feel solid. Intimate communication becomes inefficient as its cheap, token abundance makes it less effective. All of it fails to convince; it all raises more questions of trust rather than answers.” – Rob Horning, “Living in Microfame”
“Social media can make the feeling of belonging seem like an alienated accomplishment measurable in discrete amounts of individualized attention. But belonging is also a matter of fleeting, spontaneous empathy, moments of presence in which we’re not just watching and tracking others but experiencing an underlying mutuality.” – Rob Horning, “Living in Microfame”
“We all document ourselves and are documented against our will, and these documents can always circulate uncontrollably, accumulating misinterpretations and subtexts, causing theoretically limitless amounts of collateral damage. Part of this damage takes the form of entrenching our friends in a marketing matrix.” – Rob Horning, “Living in Microfame”
“Social media, as well as the pervasiveness of cameras and other surveillance apparatuses, have the potential to persecute anyone as though they are an undeserving celebrity due for a takedown. In a world where motion-sensitive cameras lie in wait to transmit images of your walking down the street in real time to online observers for judgment, where facial- recognition technology can durably attach all the insults to your name, where privacy is increasingly interpreted as secrecy and the mere procedures of exposing anyone are seen as blows against power, we are all subject to unexpected and unwanted scrutiny. Yet at the same time, in a social environment that’s increasingly congested by transparency and competing and unceasing claims for recognition, we must clamor for the attention we do want and find ingenious (if not exploitive) ways to get it. Not only are we all under surveillance but we are compelled to then justify why we’re being watched. This stems from social media’s seemingly objective measures of individual reputation and influence (Klout is merely the most egregious of these), which we ‘deserve’ by being active online — turning our thoughts, opinions, friends, and relations into useful marketing data. Social media provide the infrastructure for the economic mobilization of the personality, in which our efforts to ‘be ourselves’ must confirm themselves by being demonstratively productive.” – Rob Horning, “Living in Microfame”
“A good doctor does not carry a remedy to his patient, he lets the patient teach him what the remedy is.” – Alasdair Gray, Lanark
“Words are the language of lies and evasions. Music cannot lie. Music talks to the heart.” – Alasdair Gray, Lanark
“A good life means fighting to be human under growing difficulties.” – Alasdair Gray, Lanark
“A decent human life should contain discipline, and exertion, and adventure, and be unselfish.” – Alasdair Gray, Lanark
“We don’t need art to express ourselves. If you are sad, then cry. If you are angry, destroy something. If you don’t like something, say no to it. But if you want to make art, then do it because you want to make art and not for any other reason.” – Slovenian Damien Hirst (interviewed by Jesse Darling in “Being Damien Hirst”)
“My definition of art is very straightforward: Art is what is sold as art, and that’s it. When someone buys something, believing he or she is buying art, then it is art. If you pay for something because you think it’s art, you’re basically creating art: the buyer creates art, not the artist. This is what’s going on in the art world, although they won’t tell you that—they don’t believe in art, but they do believe in selling art.” – Slovenian Damien Hirst (interviewed by Jesse Darling in “Being Damien Hirst” (emphases in the original)
“Every new generation of artists is faced with the task of originating new forms of work that fall outside the margins of established commodity. In other words, to create work that is uncommodifiable, though it will not remain so for long. This is the cycle, the dance, the lie at the heart of the avant-garde, and everyone knows it. As the art market sets crunchily to work figuring out how to sell the unsaleable, the best or cutest or savviest of the new generation are called to join in the carousel or production line, churning out their visionary, uncommodifiable commodities, which have acquired in the meantime a price tag in accordance to their very resistance to commodity status, their rareness, their avant-gardiness. Avant-garde simply means as yet unsold (though we’re working on it); ‘outsider’ art denotes that-for-which-we-can-see-no-buyer.” – Jesse Darling, “Being Damien Hirst”
“The ‘scientific’ life itself has much to do with maybes, and human life at large has everything to do with them. So far as man stands for anything, and is productive or originative at all, his entire vital function may be said to have to deal with maybes. Not a victory is gained, not a deed of faithfulness or courage is done, except upon a maybe; not a service, not a sally of generosity, not a scientific exploration or experiment or text-book, that may not be a mistake. It is only by risking our persons from one hour to another that we live at all. And often enough our faith beforehand in an uncertified result is the only thing that makes the result come true. Suppose, for instance, that you are climbing a mountain, and have worked yourself into a position from which the only escape is by a terrible leap. Have faith that you can successfully make it, and your feet are nerved to its accomplishment. But mistrust yourself, and think of all the sweet things you have heard the scientists say of maybes, and you will hesitate so long that, at last, all unstrung and trembling, and launching yourself in a moment of despair, you roll in the abyss. In such a case (and it belongs to an enormous class), the part of wisdom as well as of courage is to believe what is in the line of your needs, for only by such belief is the need fulfilled. Refuse to believe, and you shall indeed be right, for you shall irretrievably perish. But believe, and again you shall be right, for you shall save yourself. You make one or the other of two possible universes true by your trust or mistrust–both universes having been only maybes, in this particular, before you contributed your act.” – William James, “Is Life Worth Living?” (emphases in original)