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1 " If the real world were a book, it would never find a publisher. Overlong, detailed to the point of distraction-and ultimately, without a major resolution. "
― Jasper Fforde , Something Rotten (Thursday Next, #4)
2 " Tried living in the real world instead of a shell, but I was bored before I even began. "
― Morrissey
3 " Why am I compelled to write?... Because the world I create in the writing compensates for what the real world does not give me. By writing I put order in the world, give it a handle so I can grasp it. I write because life does not appease my appetites and anger... To become more intimate with myself and you. To discover myself, to preserve myself, to make myself, to achieve self-autonomy. To dispell the myths that I am a mad prophet or a poor suffering soul. To convince myself that I am worthy and that what I have to say is not a pile of shit... Finally I write because I'm scared of writing, but I'm more scared of not writing. "
― Gloria E. Anzaldúa
4 " Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one. "
― , Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux
5 " It is very important to note that the transcendence of the object is by no means a primitive component necessarily ingredient in all knowledge. It is missing in all ecstatic knowledge. In ecstatic knowledge the known world is still not objectively given. Only when the (logically and genetically simultaneous) act furnishing ecstatic knowledge and the subject which performs this act become themselves the content of knowledge in the act of reflection does the character originally given in ecstatic knowledge become a mere reference pointing to the “object.” It is only here that the object or that which turns into an object remains from now on “transcendent” to consciousness. Therefore, whenever there is consciousness, objects transcendent to consciousness must also be given to consciousness. Their structural relationship is indissoluble. Whenever self-consciousness and consciousness of an object arise, they do so simultaneously and through the same process. The categorical form of an object is not first impressed in a judgment upon a nonobjective given, not even in a one-term, simple judgment, as some people have thought (e.g., Heinrich Maier in his book *Wahrheit und Wirklichkeit*). This is a pure construction. Consciousness of an object precedes all judgment and is not originally constituted by judgment. The same holds true of consciousness of states of affairs. The consciousness of an object and the intentional object are not the result of an active [tätige] “forming” or “imprinting” which we perform on the given through judgments or any other operations of thought. On the contrary, they are the result of a pulling back, the result, that is, of the re-flexive act, in which an originally ecstatic [*ekstatisch gebender*] act turns back knowingly onto itself and comes upon a central self as its starting point. This central self can be given at every level and degree of “concentration” and “collectedness” in “self-consciousness.” What we had hold of [*das Gehabte*] remains “as” object, while the act of reflection turns the knowing back into the knower, as the result of a turning away [*Abwendung*] and a pulling back, and not of an active turning to [*Zuwendung*].From what has been said, one may very well imagine that the real world could be abolished without consciousness and the self being altered or abolished thereby. But this could in no way be the case with the world of objects that transcend consciousness. Descartes as well as Lotze misunderstood this. Where a *cogito* exists, there must also be a *cogitatur* in which a transcendent object is thought. Only a being capable of reflection (*reflexio*) and self-consciousness *can* have objects. Charlotte Bühler has recently made it seem probable that the infant does not yet possess objective consciousness. In waking from the effects of a drug we can follow the process by which the givenness of the surrounding world becomes objective again. There is one last point of contact between the problem of reality and the consciousness of transcendence. The consciousness of transcendence, as already indicated, shows how the mere ecstatic possession of reality on the level of the immediately experienced resistance of an X to the central drives of life passes over into a reflexive and thus objective possession of reality. And we find similar transitions between ecstatic remembering which is merged in the being of what is past and reflexive remembering, between ecstatic drive activities and recurrent deliberation [*Besinnung*], between ecstatic surrender to a value and objectification of a value, between identifying with an alter ego and “understanding” [*Verstehen*] another, however slightly.” ―from_Idealism and Realism_ "
― Max Scheler
6 " Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade.We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off.And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters. "
― Catherynne M. Valente
7 " Ah, adventure! Ah, romance! Ah, courtly graces and the noble gestures! Don't you wish you knew people like that? Don't you wish we could still walk around in cloaks and boots and breeches, with leather doublets and flowing white dueling shirts and swords strapped around our waists? Of course, if we did, given the way things are today, there'd be people out there lobbying for sword control, and we'd need a National Sword Association and bumper stickers that would read " Swords don't kill people, knights kill people," and there would be a five-day waiting period and background check before you could buy a rapier. We'd have drive-by lungings and people would be afraid of children carrying broadswords to school. " Milady" would be regard as a sexist term and feminists would go absolutely berserk if any woman called a man " Milord." Ralph Nader would probably get quarter horses banned because they are too small and unsafe in a collision and someone would figure out a way to put seat belts and air bags on our saddles. That's why people join the SCA and read fantasy novels, because the real world sucks. "
8 " It feels weird, being out in the real world again. Around people just living their lives like normal. Their presence is oppressive. The very fact that the world is going on as usual, like nothing ever happened, makes me want to scream. I know it's irrational to expect everything to grind to a halt because of June, but still. A wave of anxiety builds in my chest, my head pounding so loud it drowns out the noise of people talking and tapping away on their laptops. "
― Hannah Harrington , Saving June
9 " This was what I came to found. The conquest of loneliness was the missing link that was one day going to make a decent novelist out of me. If you are out here and cannot close off the loves and hates of all that back there in the real world the memories will overtake you and swamp you and wilt your tenacity. Tenacity stamina... close off to everything and everyone but your writing. That s the bloody price. I don t know maybe it's some kind of ultimate selfishness. Maybe it's part of the killer instinct. Unless you can stash away and bury thoughts of your greatest love you cannot sustain the kind of concentration that breaks most men trying to write a book over a three or four year period. "
― Leon Uris
10 " The split in America, rather than simply economic, is between those who embrace reason, who function in the real world of cause and effect, and those who, numbed by isolation and despair, now seek meaning in a mythical world of intuition, a world that is no longer reality-based, a world of magic. "
― Chris Hedges , American Fascists: The Christian Right and the War on America
11 " Infuriatingly stupid analysts - especially people who called themselves Arabists, yet who seemed to know next to nothing about the reality of the Islamic world - wrote reams of commentary [after 9/11]. Their articles were all about Islam saving Aristotle and the zero, which medieval Muslim scholars had done more than eight hundred years ago; about Islam being a religion of peace and tolerance, not the slightest bit violent. These were fairy tales, nothing to do with the real world I knew. "
― Ayaan Hirsi Ali , Infidel
12 " If nothing else, school teaches that there is an answer to every question; only in the real world do young people discover that many aspects of life are uncertain, mysterious, and even unknowable. If you have a chance to play in nature, if you are sprayed by a beetle, if the color of a butterfly's wing comes off on your fingers, if you watch a caterpillar spin its cocoon-- you come away with a sense of mystery and uncertainty. The more you watch, the more mysterious the natural world becomes, and the more you realize how little you know. Along with its beauty, you may also come to experience its fecundity, its wastefulness, aggressiveness, ruthlessness, parasitism, and its violence. These qualities are not well-conveyed in textbooks. "
― Michael Crichton , Micro
13 " These forays into the real world sharpened his view that scientists needed the widest possible education. He used to say, “How can you design for people if you don’t know history and psychology? You can’t. Because your mathematical formulas may be perfect, but the people will screw it up. And if that happens, it means you screwed it up.” He peppered his lectures with quotations from Plato, Chaka Zulu, Emerson, and Chang-tzu. But as a professor who was popular with his students—and who advocated general education—Thorne found himself swimming against the tide. The academic world was marching toward ever more specialized knowledge, expressed in ever more dense jargon. In this climate, being liked by your students was a sign of shallowness; and interest in real-world problems was proof of intellectual poverty and a distressing indifference to theory. "
― Michael Crichton , The Lost World (Jurassic Park #2)
14 " If he can't get to the clock, any idea how we deal with this lot?" " With great care," Donegan suggested." How about we run off shout and they follow?" Said Gracious. " Then, just when they think they've caught us they fall into our trap." " OK," said Tanith. " And that trap would be?" " A big hole we'd dug earlier and covered with branches.'Tanith frowned. " I thought you were meant to be smart." Gracious frowned back at her. " Who told you that?" " Gracious is book smart," said Donegan. " He leaves the real world thinking to people like you and me and small dogs that he meets." " The innocent are often the wisest. "
15 " Language as putative science. - The significance of language for the evolution of culture lies in this, that mankind set up in language a separate world beside the other world, a place it took to be so firmly set that, standing upon it, it could lift the rest of the world off its hinges and make itself master of it. To the extent that man has for long ages believed in the concepts and names of things as in aeternae veritates he has appropriated to himself that pride by which he raised himself above the animal: he really thought that in language he possessed knowledge of the world. The sculptor of language was not so modest as to believe that he was only giving things designations, he conceived rather that with words he was expressing supreame knowledge of things; language is, in fact, the first stage of occupation with science. Here, too, it is the belief that the truth has been found out of which the mightiest sources of energy have flowed. A great deal later - only now - it dawns on men that in their belief in language they have propagated a tremendous error. Happily, it is too late for the evolution of reason, which depends on this belief, to be put back. - Logic too depends on presuppositions with which nothing in the real world corresponds, for example on the presupposition that there are identical things, that the same thing is identical at different points of time: but this science came into existence through the opposite belief (that such conditions do obtain in the real world). It is the same with mathematics, which would certainly not have come into existence if one had known from the beginning that there was in nature no exactly straight line, no real circle, no absolute magnitude. "
― Friedrich Nietzsche , Human, All Too Human: A Book for Free Spirits
16 " Insensibly he formed the most delightful habit in the world, the habit of reading: he did not know that thus he was providing himself with a refuge from all the distress of life; he did not know either that he was creating for himself an unreal world which would make the real world of every day a source of bitter disappointment. "
― W. Somerset Maugham , Of Human Bondage
17 " A book had always been a door to another world... a world much more interesting and fantastical than reality. But she had finally discovered that life could be even more wonderful than fantasy.And that love could fill the real world with magic. "
― Lisa Kleypas , Scandal in Spring (Wallflowers, #4)
18 " Oscar always said that books are truly our best friends. He said that they never think poorly of us and that they always have a shoulder for us to cry on or relieve stress. They take our minds away from the real world by telling us captivating stories. When we look back at our choice of books, we can nostalgically recall our younger years. "
19 " Everyone lives in two worlds,” Maggie said, speaking in an absentminded sort of way while she studied her letters. “There’s the real world, with all its annoying facts and rules. In the real world, there are things that are true and things that aren’t. Mostly the real world s-s-s-suh-sucks. But everyone also lives in the world inside their own head. An inscape, a world of thought. In a world made of thought—in an inscape—every idea is a fact. Emotions are as real as gravity. Dreams are as powerful as history. Creative people, like writers, and Henry Rollins, spend a lot of their time hanging out in their thoughtworld. S-s-strong creatives, though, can use a knife to cut the stitches between the two worlds, can bring them together. Your bike. My tiles. Those are our knives. "
― Joe Hill , NOS4A2
20 " Gilly had decided that this was a dream. The Witches' Carnival didn't exist in the real world. And the Gilly who existed in the real world was not brave or cunning enough to have done everything that she'd done in the past day. The real Gilly was not beautiful enough to be lying in bed beside a woman like Maggie. Gilly had decided this was a dream, and also that she'd let that real Gilly, deep asleep somewhere in the outskirts of Birmingham, wither away and never wake up.Already, Gilly could see herself arcing across the earth bright as a comet, moving too fast for the Ashleys and Tracyes, the thousand tiny insults and humiliations of the waking world, to ever catch. "
