“This system is a fucking circle of doom. Produce more and more cheaply, and make the consumer swallow faster and faster. And the key to keeping the goddamn assembly line moving, you know what it is? That nothing that’s consumed is real; what’s real is expensive, and gets consumed slowly. That’s why the ultimate solution is: nothing can be real. None of the food or the clothes or the music or the books or the drugs are real. It seems like food, like clothes, like music, but it’s all just something like those things, made to be devoured immediately. It’s a perfect system. A magnificent, gigantic, super-efficient piece of machinery that produces nothing, totally and absolutely nothing.” – Andrés Ressia Colino, “Scenes from a Comfortable Life” (trans. Katherine Silver)
“I like buying new technology because it takes me quite a long time to realize it is pointless. I read the instructions, hit the keys, connect a cable here and another there, and feel as if I’m confronting a huge mystery I have to solve. And I enjoy it. Then there is no mystery, only a useless gadget I jettison in any old drawer.” – Alberto Olmos, “Eva and Diego” (trans. Peter Bush)
“Spending is about the fear of dying. Everything I’ve ever bought is a bet I place that I’ll keep on living. . . . We buy because we want to be here for a lot longer, because what we acquire needs us alive. Things make claims on us. The meaning of life is simply that everything we buy is meaningless if we are dead. Spending implies a future.” – Alberto Olmos, “Eva and Diego” (trans. Peter Bush)
“I have no qualifications in the career or, rather, pursuit I chose for my journey through life, and I’ve long ceased to think of it in those terms, although I suppose I got off to a pretty good start. In the end, though, I lost sight of my fellow runners, the ones you’re so conscience of at first, when you’re in your twenties or thirties and keep glancing out of the corner of your eye at those behind, intent (or so you believe) on overtaking you, meanwhile calculating how big a lead the runners ahead have over you and conserving your energies as you imagine the best way of getting past them for the final sprint. But there are no sprints, and certainly no final sprints. Indeed, I stopped running a long time ago. There’s no point. Just walk at the pace that suits your feet and you’ll end up arriving at the place you set out for. Or else keep quite still: lately, I’ve had the feeling that it’s simply a matter of sitting and waiting, that it isn’t us who do the walking, but the things around us, and they won’t fail us; they never do, because nothing ever fails and everything ends up happening anyway.” – Javier Montes, “The Hotel Life” (trans. Margaret Jull Costa)
“Everyone must leave something behind when he dies, my grandfather said. A child or a book or a painting or a house or a wall built or a pair of shoes made. Or a garden planted. Something your hand touched some way so your soul has somewhere to go when you die, and when people look at that tree or that flower you planted, you’re there. It doesn’t matter what you do, he said, so long as you change something from the way it was before you touched it into something that’s like you after you take your hands away. The difference between the man who just cuts lawns and a real gardener is in the touching, he said. The lawn-cutter might just as well not have been there at all; the gardener will be there a lifetime.” – Ray Bradbury, Fahrenheit 451
“What a proletarian organ, the ass, the organ you sit on, and even though it seems to work and have working-class awareness, it’s really just waiting to die.” – Pola Oloixarac, “Conditions for the Revolution” (trans. Mara Faye Lethem)
“is it hard to be you? is it nice to be you? how does it feel to be you?” – Rodrigo Hasbún, “The Place of Losses” (trans. Carolina de Robertis)
“You are a light. You are the light. Never let anyone—any person or any force—dampen, dim or diminish your light. Study the path of others to make your way easier and more abundant. Lean toward the whispers of your own heart, discover the universal truth, and follow its dictates. Release the need to hate, to harbor division, and the enticement of revenge. Release all bitterness. Hold only love, only peace in your heart, knowing that the battle of good to overcome evil is already won. Choose confrontation wisely, but when it is your time don’t be afraid to stand up, speak up, and speak out against injustice. And if you follow your truth down the road to peace and the affirmation of love, if you shine like a beacon for all to see, then the poetry of all the great dreamers and philosophers is yours to manifest in a nation, a world community, and a Beloved Community that is finally at peace with itself.” – John Lewis, Across That Bridge: A Vision for Change and the Future of America
“She had never had to deal with a policeman in her life, and it had never entered her mind to feel menaced by one. Policemen were neither friends nor enemies; they were part of the landscape, present for the purpose of upholding law and order; and if a policeman—for she had never thought of them as being very bright—seemed to forget his place, it was easy enough to make him remember it. Easy enough if one’s own place was more secure than his, and if one represented, or could bring to bear, a power greater than his own. For all policemen were bright enough to know who they were working for, and they were not working, anywhere in the world, for the powerless.” – James Baldwin, Another Country
“Don’t fear the dog that barks, but fear the dog that’s quiet.” – Anton Chekhov, “The Chattel” (trans. Constance Garnett)
“When women feel that they are in the right, they scold and shed tears; when they are conscious of being in fault, they shed tears only.” – Anton Chekhov, “The Chattel” (trans. Constance Garnett)
“It is futile to fight with the state. If it wants to put you in prison, you may be sure that it will put you there.” – Andrey Konstantinov, “In the Law and Outside the Law. From His Cell in Manhattan, Ivankov Continues To Direct His Empire”
“The judge, even when he is free, is still not wholly free. He is not to innovate at pleasure. He is not a knighterrant, roaming at will in pursuit of his own ideal of beauty or of goodness. He is to draw his inspiration from consecrated principles. He is not to yield to spasmodic sentiment, to vague and unregulated benevolence. He is to exercise a discretion informed by tradition, methodized by analogy, disciplined by system, and subordinated to the primordial necessity of order in the social life. Wide enough in all conscience is the field of discretion that remains.” – Justice Benjamin N. Cardozo, The Nature of the Judicial Process
“The common law is but the accumulated expressions of the various judicial tribunals in their efforts to ascertain what is right and just between individuals in respect to private disputes. The common law, however, is not static. By its nature, it adapts to changing circumstances. The common law is affected by the felt necessities of the time, the prevalent moral and political theories, and intuitions of public policy, and it embodies the story of a nation’s development through many centuries. It is generally agreed that two of the most significant features of the common law are: (1) its capacity for growth and (2) its capacity to reflect the public policy of a given era. The common law does not consist of definite rules which are absolute, fixed, and immutable like the statute law, but it is a flexible body of principles which are designed to meet, and are susceptible of adaption to, among other things, new institutions, public policies, conditions, usages and practices, and changes in mores, trade, commerce, inventions, and increasing knowledge, as the progress of society may require. So, changing conditions may give rise to new rights under the law. The common law is always a work in progress and typically develops incrementally, i.e., gradually evolving as individual disputes are decided and existing common-law rules are considered and sometimes adapted to current needs in light of changing times and circumstances.” – Chief Justice Robert P. Young, Jr., Michigan Supreme Court, Price v. High Pointe Oil Co., 2013 (edited for clarity; internal cites and quotes omitted)
“French logic is very simple. Whatever the French do is logical because the French are doing it.” – James Baldwin, Another Country
“The trouble with a secret life is that it is very frequently a secret from the person who lives it and not at all a secret for the people he encounters. He encounters, because he must encounter, those people who see his secrecy before they see anything else, and who drag these secrets out of him; sometimes with the intention of using them against him, sometimes with more benevolent intent; but, whatever the intent, the moment is awful and the accumulating revelation is an unspeakable anguish. The aim of the dreamer, after all, is merely to go on dreaming and not to be molested by the world. His dreams are his protection against the world. But the aims of life are antithetical to those of the dreamer, and the teeth of the world are sharp.” – James Baldwin, Another Country (emphasis in original)
“Strangers’ faces hold no secrets because the imagination does not invest them with any. But the face of a lover is an unknown precisely because it is invested with so much of oneself. It is a mystery, containing, like all mysteries, the possibility of torment.” – James Baldwin, Another Country
“The occurrence of an event is not the same thing as knowing what it is that one has lived through. Most people had not lived—nor could it, for that matter, be said that they had died—through any of their terrible events. They had simply been stunned by the hammer. They passed their lives thereafter in a kind of limbo of denied and unexamined pain.” – James Baldwin, Another Country
“The white South said that it knew ‘niggers,’ and I was what the white South called a ‘nigger.’ Well, the white South had never known me—never known what I thought, what I felt. The white South said that I had a ‘place’ in life. Well. I had never felt any ‘place’; or, rather, my deepest instincts had always made me reject the ‘place’ to which the white South had assigned me. It had never occurred to me that I was in any way an inferior being. And no word that I had ever heard fall from the lips of southern white men had ever made me really doubt the worth of my own humanity.” – Richard Wright, Black Boy
“Whenever my environment had failed to support or nourish me, I had clutched at books; consequently, my belief in books had risen more out of a sense of desperation than from any abiding conviction of their ultimate value. . . . It had been my accidental reading of fiction and literary criticism that had evoked in me vague glimpses of life’s possibilities.” – Richard Wright, Black Boy
“Some people derive joy and understanding from the dogmas of different religions, and that’s one way to organize your life. I don’t find that possible because I don’t think any of the received religions do justice to what I’ve discovered about the physical world. It’s not so much that they’re wrong, although many details are wrong, but they just don’t do justice to the profound surprises that science turns up about how big the universe is, how old it is, how many little things go into making the big things we experience in life.” – Frank Wilczek, 2004 Nobel Laureate in Physics (interviewed by Steve Paulson in “Beauty is Physics’ Secret Weapon”)
“We could only say things about the world as a whole if we could get outside the world, if, that is to say, it ceased to be for us the whole world. Our world may be bounded for some superior being who can survey it from above, but for us, however finite it may be, it cannot have a boundary, since it has nothing outside it.” – Bertrand Russell, “Introduction to Wittgenstein’s Tractatus Logico-Philosophicus”
“If I were a member of the class that rules, I would post men in all the neighborhoods of the nation, not to spy upon or club rebellious workers, not to break strikes or disrupt unions; but to ferret out those who no longer respond to the system in which they live. I would make it known that the real danger does not stem from those who seek to grab their share of wealth through force, or from those who try to defend their property through violence, for both of those groups, by their affirmative acts, support the values of the system in which they live. The millions that I would fear are those who do not dream of the prizes that the nation holds forth, for it is in them, though they may not know it, that a revolution has taken place and is biding its time to translate itself into a new and strange way of life.” – Richard Wright, Black Boy
“Our too-young and too-new America, lusty because it is lonely, aggressive because it is afraid, insists upon seeing the world in terms of good and bad, the holy and the evil, the high and the low, the white and the black; our America is frightened of fact, of history, of processes, of necessity. It hugs the easy way of damning those whom it cannot understand, of excluding those who look different, and it salves its conscience with a self-draped cloak of righteousness.” – Richard Wright, Black Boy
“Among the topics that southern white men did not like to discuss with Negroes were the following: American white women; the Ku Klux Klan; France, and how Negro soldiers fared while there; Frenchwomen; Jack Johnson; the entire northern part of the United States; the Civil War; Abraham Lincoln; U. S. Grant; General Sherman; Catholics; the Pope; Jews; the Republican party; slavery; social equality; Communism; Socialism; the 13th, 14th, and 15th Amendments to the Constitution; or any topic calling for positive knowledge or manly self-assertion on the part of the Negro.” – Richard Wright, Black Boy
“As long as there’s suffering, you can only be so happy. How can a person be happy if he has misfortune? Does money make a person happy? Some wealthy billionaire who can buy 30 cars and maybe buy a sports team, is that guy happy? What then would make him happier? Does it make him happy giving his money away to foreign countries? Is there more contentment in that than giving it here to the inner cities and creating jobs? Nowhere does it say that one of the government’s responsibilities is to create jobs. That is a false premise. But if you like lies, go ahead and believe it. The government’s not going to create jobs. It doesn’t have to. People have to create jobs, and these big billionaires are the ones who can do it. We don’t see that happening. We see crime and inner cities exploding, with people who have nothing to do but meander around, turning to drink and drugs, into killers and jailbirds. They could all have work created for them by all these hotshot billionaires. For sure, that would create a lot of happiness. Now, I’m not saying they have to — I’m not talking about communism — but what do they do with their money? Do they use it in virtuous ways? If you have no idea what virtue is all about, look it up in a Greek dictionary. There’s nothing namby-pamby about it.” – Bob Dylan (interviewed by Robert Love in AARP The Magazine)
“In nations where the dogma of popular sovereignty reigns, each individual constitutes an equal share of the sovereign and participates equally in the government of the state. Thus each individual is supposed to be as enlightened, as virtuous, and as strong as every other individual. Why, then does the individual obey society, and what are the natural limits of his obedience? He obeys society, not because he is inferior to those who rule it, or less capable of governing himself than anyone else, but because union with his fellow men seems useful to him, and because he knows that such union cannot exist without a regulatory power. In everything to do with the duties of citizens to one another, he has therefore become subject. In everything that regards himself alone, he remains master. He is free and owes an account of his actions only to God. Whence this maxim: the individual is the best as well as the only judge of his own interest, and society has the right to direct his actions only when it feels injured by his activities or when it requires his cooperation.” – Alexis de Tocqueville, Democracy in America (trans. Arthur Goldhammer)
“In New England provision was made from the first for the care of the poor. Strenuous efforts were made to maintain the roads, and officials were appointed to monitor their condition. Town governments kept open records of deliberations at public meetings as well as of deaths, marriages, and births of their citizens. Clerks were designated to maintain these records. Officials were assigned to administer intestate property, others to establish the boundaries of inherited land, and still others whose principal function was to preserve the public tranquility. Legislation concerned itself with a thousand details in order to anticipate and satisfy a host of social needs.” – Alexis de Tocqueville, Democracy in America (trans. Arthur Goldhammer)
“It is often difficult, in examining New England’s earliest historical and legislative records, to perceive the bond between the immigrants and the land of their ancestors. We find them regularly exercising sovereign powers: they appoint magistrates, make peace and war, establish rules of order, and adopt laws as if answerable to God alone. Nothing is more curious and at the same time more instructive than the legislation of this period. Here above all lies the key to the great social enigma with which the United States confronts the world today. As a characteristic example of that legislation, we may choose the code of laws adopted in 1650 by the small state of Connecticut. Connecticut’s lawmakers first took up the question of penal laws. In drafting those laws, they on the strange idea of drawing upon sacred texts: ‘Whosoever shall worship any deity other than the Lord God,’ they began, ‘shall be put to death.’ This was followed by ten or twelve similar provisions taken literally from Deuteronomy, Exodus, and Leviticus. Blasphemy, witchcraft, adultery, and rape were punishable by death. A son who failed to honor his father and mother was subject to the same penalty.” – Alexis de Tocqueville, Democracy in America (trans. Arthur Goldhammer)
“Mama says she named me by flipping open her English textbook to a random page and pointing. Angela, it said, like an angel. I know this story is fake, because if it were real, my name would be something like Fish or Lawyer.” – Angie Sijun Lou, All We Ask Is You to be Happy (emphasis in original)