8
" I couldn't help but suspect something he'd seen or encountered had changed his view of what had happened between them. It had somehow set him free. And he'd let it fly, that gorgeous blackbird of a love he'd been keeping in a cage. What was it like for him, every day standing outside in the wind and rain to stare at the ocean, yearning for some sign of her, never giving up hope? At The Peak perhaps she'd finally come into view, a ship coming neither toward him nor away, only riding that perfect line between heaven and earth, long enough for him to know that she had loved him, that what they had was real, before slipping out of sight, probably forever. "
― Marisha Pessl , Night Film
11
" Take terrorism, one example among the methods used in that struggle. We know that leftist tradition condemns terrorism and political assassination. When the colonized uses them, the leftist colonizer becomes unbearably embarrassed. He makes an effort to separate them from the colonized's voluntary action; to make an epiphenomenon out of his struggle. They are spontaneous outbursts of masses too long oppressed, or better yet, acts by unstable, untrustworthy elements which the leader of the movement has difficulty in controlling. Even in Europe, very few people admitted that the oppression of the colonized was so great, the disproportion of forces so overwhelming, that they had reached the point, whether morally correct or not, of using violent means voluntarily. The leftist colonizer tried in vain to explain actions which seemed incomprehensible, shocking and politically absurd. For example, the death of children and persons outside of the struggle, or even of colonized persons who, without being basically opposed, disapproved of some small aspect of the undertaking. At first he was so disconcerted that the best he could do was to deny such actions; for they would fit nowhere in his view of the problem. That it could be the cruelty of oppression which explained the blind fury of the reaction hardly seemed to be an argument to him; he can't approve acts of the colonized which he condemns in the colonizers because these are exactly why he condemns colonization.
Then, after having suspected the information to be false, he says, as a last resort, that such deeds are errors, that is, they should not belong to the essence of the movement. He bravely asserts that the leaders certainly disapprove of them. A newspaper-man who always supported the cause of the colonized, weary of waiting for censure which was not forthcoming, finally called on certain leaders to take a public stand against the outrages, Of course, received no reply; he did not have the additional naïveté to insist. "
― Albert Memmi , The Colonizer and the Colonized
12
" Oliver Marley supposed there were more dignified ways to end his life. A lifelong victim to the twin sins of an infertile imagination and pragmatism, the thought of travel simply never crossed his mind. Had it occurred to him, Oliver could have jumped off the Golden Gate Bridge, into the abyss of the Grand Canyon or said au revoir off the Eiffel Tower. But truth be told, Oliver never was much of a traveler. Even locally there were certainly higher quality casinos to choose from, taller parking garages from which to leap. Instead he found himself perched atop the nearest appropriately-sized structure to his home, that being the parking garage of the Circus Time Hotel & Casino. His view not of Alcatraz Island and the rough waters of the San Francisco Bay, nor the breathtaking vistas of the Arizona desert, or the romanticism of the Paris skyline for that matter. Rather he found himself bathed in a noxious blend of pink and green neon, staring into a pair of giant blinking pastel eyes belonging to the eighty-foot clown staring down at him like a frilly guardian angel. Then again, when your primary objective is to pancake yourself on a public sidewalk, perhaps you’re not in the best position to nitpick over the intricacies of what does and does not constitute bad taste. Oliver would just have to live with the clown, at least for another minute or two. "
― , Marley
13
" I don’t know’,” he said. “Those three words from a willing soul are the start of a grand and magnificent voyage.” And with that he began a discourse that lasted for several weeks, covering scene-setting, establishing conflict, plot twists, and first- and third-person narration. [ I learned in these rapid-fire mini-dissertations that like most literature lovers I would come to know, Henry was a book snob. He assumed that if a current author was popular and widely enjoyed, then he or she had no merit. He made a few exceptions, such as Kurt Vonnegut, although that was mostly because Vonnegut lived on Cape Cod and so he probably had some merits as a human being, if not as a writer.
I think that the way Henry saw it was that he was not being a snob. In fact I would venture that in his view of things, snobbery had nothing to do with it. Rather, it was a matter of standards. It was bout quality in the author’s craftsmanship. "
― John William Tuohy , No Time to Say Goodbye: A Memoir of a Life in Foster Care
14
" Richard J. McNally, a Harvard clinical research psychologist, considered the " politics of trauma" in Remembering Trauma (2003).[139] He argued that the definition of PTSD had been too broadly applied, and suggested narrowing it to include " only those stressors associated with serious injury or threat to life" —a suggestion that would drastically alter the public discussion of rape, incest, abuse by clergy, and the traumatic affect of racism and homophobia, to name just a few potentially trauma-inducing contexts and actions.[140] McNally presents his conclusion that most traumatic experience is remembered soon after the event, as if his view represents objective scientific research, when much evidence suggests that memories of traumatic events reoccur over time unpredictably. McNally’s bias is apparent in his strong support of Ian Hacking’s curiously fervent effort to discredit the diagnosis of multiple personality (dissociative identity disorder) and Hacking’s effort to blame clinicians attached to recovered memory therapy of the spurious " rewriting" of patients’ " souls." [141] While McNally accounts for those who do recall their traumas, he does not equally offer an explanation for those who do not remember them, and his extensive bibliography and research do not cite key publications that would challenge his results.[142] - Page 19 "
16
" Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison. "
― Saul Bellow , Humboldt's Gift
