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1 " In Uganda, I wrote a questionaire that I had my research assistants give; on it, I asked about the embalasassa, a speckled lizard said to be poisonous and to have been sent by Prime minsister Milton Obote to kill Baganda in the late 1960s. It is not poisonous and was no more common in the 1960s than it had been in previous decades, as Makerere University science professors announced on the radio and stated in print… I wrote the question, What is the difference between basimamoto and embalasassa? Anyone who knows anything about the Bantu language—myself included—would know the answer was contained in the question: humans and reptiles are different living things and belong to different noun classes… A few of my informants corrected my ignorance… but many, many more ignored the translation in my question and moved beyond it to address the history of the constructs of firemen and poisonous lizards without the slightest hesitation. They disregarded language to engage in a discussion of events… My point is not about the truth of the embalasassa story… but rather that the labeling of one thing as ‘true’ and the other as ‘fictive’ or ‘metaphorical’—all the usual polite academic terms for false—may eclipse all the intricate ways in which people use social truths to talk about the past. Moreover, chronological contradictions may foreground the fuzziness of certain ideas and policies, and that fuzziness may be more accurate than any exact historical reconstruction… Whether the story of the poisionous embalasassa was real was hardly the issue; there was a real, harmless lizard and there was a real time when people in and around Kampala feared the embalasassa. They feared it in part because of beliefs about lizards, but mainly what frightened people was their fear of their government and the lengths to which it would go to harm them. The confusions and the misunderstandings show what is important; knowledge about the actual lizard would not. "
― , Speaking with Vampires: Rumor and History in Colonial Africa
2 " To join the company of women, to be adults, we go through a period of proudly boasting of having survived our own mother's indifference, anger, overpowering love, the burden of her pain, her tendency to drink or teetotal, her warmth or coldness, praise or criticism, sexual confusions or embarrassing clarity. It isn't enough that she sweat, labored, bore her daughters howling or under total anesthesia or both. No. She must be responsible for our psychic weaknesses the rest of her life. It is alright to feel kinship with your father, to forgive. We all know that. But your mother is held to a standard so exacting that it has no principles. She simply must be to blame. "
― Louise Erdrich , The Painted Drum
3 " We're all mad, the whole damned race. We're wrapped in illusions, delusions, confusions about the penetrability of partitions, we're all mad and in solitary confinement. "
― William Golding , Darkness Visible
4 " I was still young and the whole world of beauty was opening before me, my own officious obstructions were often swept aside and, startled into self-forgetfulness, I again tasted Joy. ... One thing, however, I learned, which has since saved me from many popular confusions of mind. I came to know by experience that it is not a disguise of sexual desire. ... I repeatedly followed that path - to the end. And at the end one found pleasure; which immediately resulted in the discovery that pleasure (whether that pleasure or any other) was not what you had been looking for. No moral question was involved; I was at this time as nearly nonmoral on that subject as a human creature can be. The frustration did not consist in finding a " lower" pleasure instead of a " higher." It was the irrelevance of the conclusion that marred it. ... You might as well offer a mutton chop to a man who is dying of thirst as offer sexual pleasure to the desire I am speaking of. ... Joy is not a substitute for sex; sex is very often a substitute for Joy. I sometimes wonder whether all pleasures are not substitutes for Joy. "
5 " When it begins it is like a light in a tunnel, a rush of steel andsteam across a torn up life. It is a low rumble, an earthquake in theback of the mind. My spine is a track with cold black steel racing onit, a trail of steam and dust following behind, ghost like. It feelslike my whole life is holding its breath.By the time she leaves the room I am surprised that she can’t see thetrain. It has jumped the track of my spine and landed in my mothers’living room. A cold dark thing, black steel and redwood paneling. Itis the old type, from the western movies I loved as a kid.He throws open the doors to the outside world, to the dark ocean. Ifeel a breeze tugging at me, a slender finger of wind that catches atmy shirt. Pulling. Grabbing. I can feel the panic build in me, theneed to scream or cry rising in my throat.And then I am out the door, running, tumbling down the steps fallingout into the darkened world, falling out into the lifeless ocean. Outinto the blackness. Out among the stars and shadows.And underneath my skin, in the back of my head and down the back of myspine I can feel the desperation and I can feel the noise. I can feelthe deep and ancient ache of loudness that litters across my bones.It’s like an old lover, comfortable and well known, but unwelcome andinappropriate with her stories of our frolicking.And then she’s gone and the Conductor is closing the door. Thedarkness swells around us, enveloping us in a cocoon, pressing flatagainst the train like a storm. I wonder, what is this place?Those had been heady days, full and intense. It’s funny. I rememberthe problems, the confusions and the fears of life we all dealt with.But, that all seems to fade. It all seems to be replaced by images ofthe days when it was all just okay. We all had plans back then,patterns in which we expected the world to fit, how it was to bedeciphered.Eventually you just can’t carry yourself any longer, can’t keep youreyelids open, and can’t focus on anything but the flickering light ofthe stars. Hours pass, at first slowly like a river and then all in arush, a climax and I am home in the dorm, waking up to the ringing ofthe telephone.When she is gone the apartment is silent, empty, almost like a personsleeping, waiting to wake up. When she is gone, and I am alone, I curlup on the bed, wait for the house to eject me from its dying corpse.Crazy thoughts cross through my head, like slants of light in anattic.The Boston 395 rocks a bit, a creaking noise spilling in from theundercarriage. I have decided that whatever this place is, all thesenoises, sensations - all the train-ness of this place - is afabrication. It lulls you into a sense of security, allows you to feelas if it’s a familiar place. But whatever it is, it’s not a train, orat least not just a train.The air, heightened, tense against the glass. I can hear the squeak ofshoes on linoleum, I can hear the soft rattle of a dying man’sbreathing. Men in white uniforms, sharp pressed lines, run past,rolling gurneys down florescent hallways. "
6 " I drove all night, northeast, and once again I felt it was literature I had been confronting these past days, the archetypes of the dismal mystery, sons and daughters of the archetypes, images that could not be certain which of two confusions held less terror, their own or what their own might become if it ever faced the truth. I drove at insane speeds. "
― Don DeLillo , Americana
7 " These two poles, the unconditional and the conditional, are absolutely heterogeneous, and must remain irreducible to one another. They are nonetheless indissociable: if one wants, and it is necessary, forgiveness to become effective, concrete, historic; if one wants it to arrive, to happen by changing things, it is necessary that this purity engage itself in a series of conditions of all kinds (psychosociological, political, etc.). It is between these two poles, irreconcilable but indissociable, that decisions and responsibilities are to be taken. Yet despite all the confusions which reduce forgiveness to amnesty or to amnesia, to acquittal or prescription, to the work of mourning or some political therapy of reconciliation, in short to some historical ecology, it must never be forgotten, nevertheless, that all of that refers to a certain idea of pure and unconditional forgiveness, without which this discourse would not have the least meaning. What complicates the question of ‘meaning’ is again what I suggested a moment ago: pure and unconditional forgiveness, in order to have its own meaning, must have no ‘meaning’, no finality, even no intelligibility. It is a madness of the impossible. "
― Jacques Derrida , On Cosmopolitanism and Forgiveness
8 " Something ancient in us bends us toward the origins of the whole thing. We either drown in the splits and confusions of our lives, or we surrender to something greater than ourselves. The water of our deepest troubles is also the water of our own solution. In surrender, we descend down to the bottom of it and back to the beginning of it; down into what is divided in order to get back to the wholeness before the split. Healing, health, wealth, wholeness: all hail from the same roots. To heal is to make whole again; wholeness is what all healing seeks and what alone can truly unify our spirit. "
― ,
9 " None of these things bothered us excessively; we have always been a family that carries bewilderment like a banner, and odd new confusions do not actually seem to be any more bewildering than the ones we invent for ourselves; moreover, in each of these cases it was easier to believe that nothing had happened, or that it was of no importance anyway. "
― Shirley Jackson , Let Me Tell You: New Stories, Essays, and Other Writings
10 " She is too absorbed in the difficulties of being seventeen to want to hear the confusions of forty-four. "
― Barbara Kingsolver , Homeland and Other Stories
11 " When I have been listened to and when I have been heard, I am able to re-perceive my world in a new way and to go on. It is astonishing how elements that seem insoluble become soluble when someone listens, how confusions that seem irremediable turn into relatively clear flowing streams when one is heard. I have deeply appreciated the times that I have experienced this sensitive, empathic, concentrated listening. "
― Carl R. Rogers
12 " Similarities are read into nature by our nervous system, and so are structurally less fundamental than differences. Less fundamental, but no less important, as life and 'intelligence' would be totally impossible without abstracting. It becomes clear that the problem which has so excited the s.r. of the people of the United States of America and added so much to the merriment of mankind, 'Is the evolution a ''fact'' or a ''theory''?, is simply silly. Father and son are never identical - that surely is a structural 'fact' - so there is no need to worry about still higher abstractions, like 'man' and 'monkey'. That the fanatical and ignorant attack on the theory of evolution should have occured may be pathetic, but need concern us little, as such ignorant attacks are always liable to occur. But that biologists should offer 'defences' based on the confusions of orders of abstractiobs, and that 'philosophers' should have failed to see the simple dependence is rather sad. The problems of 'evolution' are verbal and have nothing to do with life as such, which is made up all through of different individuals, 'similarity' being structurally a manufactured article, produced by the nervous system of the observer. "
― Alfred Korzybski , Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics
13 " We know a way now to make use of democracy, and we know how to change the attitude of people towards government, but yet the majority of people are without vision. We who have prevision must lead them and guide them into the right way if we want to escape the confusions of Western democracy and not follow in the tracks of the West. "