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21 " The problem lies not with genre but with formula, which consists of seeing genre conventions as restrictions rather than mere guidelines, ends in themselves rather than possibilities. "
22 " One's duty is to feel what is great, cherish the beautiful, and not accept all the conventions of society with the ignominy that it imposes upon us. "
― Gustave Flaubert , Madame Bovary
23 " I'm not saying that French books are talented, and intelligent, and noble. They don't satisfy me either. But they're less boring than the Russian ones, and not seldom one finds in them the main element of creative work––a sense of personal freedom, which Russian authors don't have. I can't remember a single new book in which the author doesn't do his best, from the very first page, to entangle himself in all possible conventions and private deals with his conscience. One is afraid to speak of the naked body, another is bound hand and foot by psychological analysis, a third must have " a warm attitude towards humanity," a fourth purposely wallows for whole pages in descriptions of nature, lest he be suspected of tendentiousness... One insists on being a bourgeois in his work, another an aristocrat, etc. Contrivance, caution, keeping one's own counsel, but no freedom nor courage to write as one wishes, and therefore no creativity.- A Boring Story "
24 " Trust your instincts, know what you want, and believe in your ability to achieve it. Rules and conventions are important for schools, businesses, and society in general, but you should never follow them blindly. "
― , Things a Little Bird Told Me: Confessions of the Creative Mind
25 " [A]dventures befall the unadventurous as readily, if not as frequently, as the bold. Adventures are a logical and reliable result - and have been since at least the time of Odysseus - of the fatal act of leaving one's home, or trying to return to it again. All adventures happen in that damned and magical space, wherever it may be found or chanced upon, which least resembles one's home. As soon as you have crossed your doorstep or the county line, into that place where the structures, laws, and conventions of your upbringing no longer apply, where the support and approval (but also the disapproval and repression) of your family and neighbors are not to be had: then you have entered into adventure, a place of sorrow, marvels, and regret. "
― Michael Chabon , Gentlemen of the Road
26 " Not everyone is allotted the chance to become a personality; most remain types, and never experience the rigor of becoming an individual. But those who do so inevitably discover that these struggles bring them into conflict with the normal life of average people and the traditional values and bourgeois conventions that they uphold. A personality is the product of a clash between two opposing forces: the urge to create a life of one's own and the insistence by the world around us that we conform. Nobody can develop a personality unless he undergoes revolutionary experiences. The extent of those experiences differs, of course, from person to person, as does the capacity to lead a life that is truly personal and unique. "
― Hermann Hesse , Soul of the Age: Selected Letters, 1891-1962
27 " The notion that an image is a scale model of something else (say, a horse) requires a different set of mental events and conventions from those that perceive the social symbolism of red marks on someone’s chest. "
― James David Lewis-Williams , Mind in the Cave: Consciousness and the Origins of Art
28 " Before you judge me as some kind of 'anything goes' language heathen, let me just say that I'm not against usage standards. I don't violate them when I want to sound like an educated person, for the same reason I don't wear a bikini to a funeral when I want to look like a respectful person. There are social conventions for the way we do lots of things, and it is to everyone's benefit to be familiar with them. But logic ain't got nothin' to do with it. "
― Arika Okrent , In the Land of Invented Languages: Esperanto Rock Stars, Klingon Poets, Loglan Lovers, and the Mad Dreamers Who Tried to Build a Perfect Language
29 " A woman anticipates danger by instinct, rather than inductive reasoning. Due to this, when faced with danger due to passionate feelings related to their basic needs, women are impelled by reasoning, conditioned by instincts acquired from family traditions and the conventions of her social stratum, much more than men are. "
― Martin Wickramasinghe , ගම්පෙරළිය
30 " It did not occur to Kabalana that the behaviour of these two young men was not a consequence of their education and experiences in England. Kabalana did not have the objectivity in thinking to acknowledge this. What they acquired in England was an education that encouraged independent thought. The social environment encouraged independent thought, but also the expression of such thoughts without fear. The English people have no unchanging past. Scientific knowledge, the Arts and social conventions change even in a matter of weeks and months. "
― Martin Wickramasinghe , යුගාන්තය
31 " If, though full of respect for social conventions and never overstepping the bounds they draw round us, if, nonetheless, it should come to pass that the wicked tread upon flowers, will it not be decided that it is preferable to abandon oneself to the tide rather than to resist it? Will it not be felt that Virtue, however beautiful, becomes the worst of all attitudes when it is found too feeble to contend with Vice, and that, in an entirely corrupted age, the safest course is to follow along after the others? "
― Marquis de Sade , Justine, or The Misfortunes of Virtue
32 " Isabelle and Amory were distinctly not innocent, nor were they particularly brazen. Moreover, amateur standing had very little value in the game they were playing, a game that would presumably be her principal study for years to come. She had begun as he had, with good looks and an excitable temperament, and the rest was the result of accessible popular novels and dressing-room conversation culled from a slightly older set. Isabelle had walked with an artificial gait at nine and a half, and when her eyes, wide and starry, proclaimed the ingenue most. Amory was proportionately less deceived. He waited for the mask to drop off, but at the same time he did not question her right to wear it. She, on her part, was not impressed by his studied air of blasé sophistication. She had lived in a larger city and had slightly an advantage in range. But she accepted his pose--it was one of the dozen little conventions of this kind of affair. He was aware that he was getting this particular favor now because she had been coached; he knew that he stood for merely the best game in sight, and that he would have to improve his opportunity before he lost his advantage. So they proceeded with an infinite guile that would have horrified her parents. "
― F. Scott Fitzgerald , This Side of Paradise
33 " I reflected that it seemed to be in the nature of human beings to spend the first part of their lives mocking the cliches and conventions of their elders and the final part mocking the cliches and conventions of the young. "
― Michael Chabon , Moonglow
34 " It is not only the hostility of others that may prevent us from questioning the status quo. Our will to doubt can be just as powerfully sapped by an internal sense that societal conventions must have a sound basis, even if we are not sure exactly what this may be, because they have been adhered to by a great many people for a long time. It seems implausible that our society could be gravely mistaken in its beliefs, and at the same time, that we would be alone in noticing the fact. We stifle our doubts, and follow the flock, because we cannot conceive of ourselves as pioneers of hitherto unknown difficult truths. It is for help in overcoming our meekness that we can turn to the philosopher. "
― Alain de Botton
35 " Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight.Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice.It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves.Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses. "
― Aldous Huxley , Ends and Means
36 " I would have you come into the heart of the outer world and meet reality. Merely going on with your household duties, living your life in the world of household conventions and the drudgery of household tasks - you were not made for that! If we meet, and recognize each other, in the real world, then only will our love be true. "
― Rabindranath Tagore , The Home and the World
37 " There are a lot of conventions, a vocabulary and a set of practices and assumptions that underlie most professional book design. Since design is important to the eventual success of your book whether you attempt to do it yourself or hire it out, it pays to know something about those conventions and assumptions. After all, we don’t want anything getting in the way of your communication with your readers. You’ve got a message for them, a story to tell, or ideas to spread. That’s what’s important. "
― Joel Friedlander , The Self-Publisher's Ultimate Resource Guide
38 " We have so long been subject to external criticism that we don’t know how to react to internal criticism, because whereas the most enduring, positive and sensible response to the former is a united front – you shall not divide us, here we stand – responding to the latter is an entirely different ballgame.This is my fear: that as a community, we don’t know how to critique ourselves, and that this is dong us damage. Criticism, and specifically the criticism of both literary publications and the mainstream press, has so long been the weapon of the enemy that our first response on seeing it wielded internally is to call it the work of traitors. We have found strength in the creation of our own conventions and the hallowing of our own legends, flourishing to such an extent that, even if we are not yet accepted into the mainstream literary establishment, we are nonetheless part of the cultural mainstream. We are written about inaccurately, yet we are written about; and if there ever was a time when the whole genre seemed a precarious, faddish endeavour, then that time is surely past.Blog post: Criticism in SFF and YA "
― Foz Meadows
39 " I felt somehow happy to be so high above the world - a childish feeling, I grant, but we can't help becoming children as we leave social conventions behind and come nearer to nature. All life's experience is shed from us and the soul becomes anew what it once was and will surely be again "
― Mikhail Lermontov , A Hero of Our Time
40 " When distinction of any kind, even intellectual distinction, is somehow resented as a betrayal of the American spirit of equal opportunity for all, the result must be just this terror of individualistic impulses setting us apart, either above or below our neighbours; just this determination to obey without questioning and to subscribe with passion to the conventions and traditions. The dilemma becomes a very real one: How can this sense of democratic equality be made compatible with respect for exceptional personalities or great minds? How can democracy, as we understand it today, with its iron repression of the free spirit, its monotonous standardisation of everything, learn to cherish an intellectual aristocracy without which any nation runs the risk of becoming a civilisation of the commonplace and the second-rate? "
― ,