3
" He turned to Frank who was trying to pull his fingers out of the Chinese handcuffs…
“Okay,” Frank relented. “Sure.” He frowned at his fingers, trying to pull them out of the trap. “Uh, how do you—”
Leo chuckled. “Man, you’ve never seen those before? There’s a simple trick to getting out.”
Frank tugged again with no luck. Even Hazel was trying not to laugh.
Frank grimaced with concentration. Suddenly, he disappeared. On the deck where he’d been standing, a green iguana crouched next to an empty set of Chinese handcuffs.
“Well done, Frank Zhang,” Leo said dryly, doing his impression of Chiron the centaur. “That is exactly how people beat Chinese handcuffs. They turn into iguanas. "
― Rick Riordan , The Mark of Athena (The Heroes of Olympus, #3)
14
" Did Jesus Christ, he asked, suspect that someday his church would spread to the farthest corners of Earth? Did Jesus Christ, he asked, ever have what we, today, call an idea of the world? Did Jesus Christ, who apparently knew everything, know that the world was round and to the east lived the Chinese (this sentence he spat out, as if it cost him great effort to utter it) and to the west the primitive peoples of America? And he answered himself, no, although of course in a way having an idea of the world is easy, everybody has one, generally an idea restricted to one's village, bound to the land, to the tangible and mediocre things before one's eyes, and this idea of the world, petty, limited, crusted with the grime of the familiar, tends to persist and acquire authority and eloquence with the passage of time. "
― Roberto Bolaño , 2666
15
" This book first arose out of a passage in Borges, out of the laughter that shattered, as I read the passage, all the familiar landmarks of my thought—our thought that bears the stamp of our age and our geography—breaking up all the ordered surfaces and all the planes with which we are accustomed to tame the wild profusion of existing things, and continuing long afterwards to disturb and threaten with collapse our age-old distinction between the Same and the Other. This passage quotes a ‘certain Chinese encyclopaedia’ in which it is written that ‘animals are divided into: (a) belonging to the Emperor, (b) embalmed, (c) tame, (d) suckling pigs, (e) sirens, (f) fabulous, (g) stray dogs, (h) included in the present classification, (i) frenzied, (j) innumerable, (k) drawn with a very fine camelhair brush, (l) et cetera, (m) having just broken the water pitcher, (n) that from a long way off look like flies’. In the wonderment of this taxonomy, the thing we apprehend in one great leap, the thing that, by means of the fable, is demonstrated as the exotic charm of another system of thought, is the limitation of our own, the stark impossibility of thinking that. "
― Michel Foucault , The Order of Things: An Archaeology of the Human Sciences
17
" I am constantly mystified by what John ends up remembering… I just don’t understand why he’s able to hang on to information like that, while so many other more important memories evaporate.
Then again, I suppose so much of what stays with us is often insignificant. The memories we take to the ends of our lives have no real rhyme or reason, especially when you think of the endless things that you do over the course of a day, a week, a month, a year, a lifetime. All the cups of coffee, hand-washings, changes of clothes, lunches, goings to the bathroom, headaches, naps, walks to school, trips to the grocery store, conversations about the weather—all the things so unimportant they should be immediately forgotten.
Yet they aren’t. I often think of the Chinese red bathrobe I had when I was twenty-seven years old; the sound of our first cat Charlie’s feet on the linoleum of our old house; the hot rarefied air around aluminum pot the moment before the kernels of popcorn burst open. I think of these things as often as I think about getting married or giving birth or the end of the Second World War.
What is truly amazing is that before you know it, sixty years go by and you can remember maybe eight or nine important events, along with a thousand meaningless ones. How can that be?
You want to think there’s a pattern to it all because it makes you feel better, gives you some sense of a reason why we’re here, but there really isn’t any. People look for God in these patterns, these reasons, but only because they don’t know where else to look.
Things happen to us: some of it important, most of it not, and a little of it stays with us till the end. What stays after that? I’ll be damned if I know.
(pp.174-175) "
― Michael Zadoorian , The Leisure Seeker
19
" In its quest to discover how the patterns of reality are organised, the story of modern science hints at a picture of a set of Chinese puzzle boxes, each one more intricately structured and wondrous than the last. Every time the final box appears to have been reached, a key has been found which has opened up another, revealing a new universe even more breathtakingly improbable in its conception. We are now forced to suspect that, for human reason, there is no last box, that in some deeply mysterious, virtually unfathomable, self-reflective way, every time we open a still smaller box, we are actually being brought closer to the box with which we started, the box which contains our own conscious experience of the world. This is why no theory of knowledge, no epistemology, can ever escape being consumed by its own self-generated paradoxes. And this is why we must consider the universe to be irredeemably mystical. "
