3
" A child's reading is guided by pleasure, but his pleasure is undifferentiated; he cannot distinguish, for example, between aesthetic pleasure and the pleasures of learning or daydreaming. In adolescence we realize that there are different kinds of pleasure, some of which cannot be enjoyed simultaneously, but we need help from others in defining them. Whether it be a matter of taste in food or taste in literature, the adolescent looks for a mentor in whose authority he can believe. He eats or reads what his mentor recommends and, inevitably, there are occasions when he has to deceive himself a little; he has to pretend that he enjoys olives or War and Peace a little more than he actually does. Between the ages of twenty and forty we are engaged in the process of discovering who we are, which involves learning the difference between accidental limitations which it is our duty to outgrow and the necessary limitations of our nature beyond which we cannot trespass with impunity. Few of us can learn this without making mistakes, without trying to become a little more of a universal man than we are permitted to be. It is during this period that a writer can most easily be led astray by another writer or by some ideology. When someone between twenty and forty says, apropos of a work of art, 'I know what I like,'he is really saying 'I have no taste of my own but accept the taste of my cultural milieu', because, between twenty and forty, the surest sign that a man has a genuine taste of his own is that he is uncertain of it. After forty, if we have not lost our authentic selves altogether, pleasure can again become what it was when we were children, the proper guide to what we should read. "
― W.H. Auden , The Dyer's Hand
7
" I feel as though dispossessed from the semblances of some crystalline reality to which I’d grown accustomed, and to some degree, had engaged in as a participant, but to which I had, nevertheless, grown inexplicably irrelevant. But the elements of this phenomenon are now quickly dissolving from memory and being replaced by reverse-engineered Random Access actualizations of junk code/DNA consciousness, the retro-coded catalysts of rogue cellular activity. The steel meshing titters musically and in its song, I hear a forgotten tale of the Interstitial gaps that form pinpoint vortexes at which fibers (quanta, as it were) of Reason come to a standstill, like light on the edge of a Singularity. The gaps, along their ridges, seasonally infected by the incidental wildfires in the collective unconscious substrata.
Heat flanks passageways down the Interstices. Wildfires cluster—spread down the base trunk Axon in a definitive roar: hitting branches, flaring out to Dendrites to give rise to this release of the very chemical seeds through which sentience is begotten.
Float about the ether, gliding a gentle current, before skimming down, to a skip over the surface of a sea of deep black with glimmering waves. And then, come to a stop, still inanimate and naked before any trespass into the Field, with all its layers that serve to veil. Plunge downward into the trenches. Swim backwards, upstream, and down through these spiraling jets of bubbles. Plummet past the threshold to trace the living history of shadows back to their source virus. And acquire this sense that the viruses as a sample, all of the outlying populations withstanding: they have their own sense of self-importance, too. Their own religion. And they mine their hosts barren with the utilitarian wherewithal that can only be expected of beings with self-preservationist motives. "
― Ashim Shanker , Sinew of the Social Species
8
" Many individuals are so constituted that their only thought is to obtain pleasure and shun responsibility. They would like, butterfly-like, to wing forever in a summer garden, flitting from flower to flower, and sipping honey for their sole delight. They have no feeling that any result which might flow from their action should concern them. They have no conception of the necessity of a well-organized society wherein all shall accept a certain quota of responsibility and all realize a reasonable amount of happiness. They think only of themselves because they have not yet been taught to think of society. For them pain and necessity are the great taskmasters. Laws are but the fences which circumscribe the sphere of their operations. When, after error, pain falls as a lash, they do not comprehend that their suffering is due to misbehavior. Many such an individual is so lashed by necessity and law that he falls fainting to the ground, dies hungry in the gutter or rotting in the jail and it never once flashes across his mind that he has been lashed only in so far as he has persisted in attempting to trespass the boundaries which necessity sets. A prisoner of fate, held enchained for his own delight, he does not know that the walls are tall, that the sentinels of life are forever pacing, musket in hand. He cannot perceive that all joy is within and not without. He must be for scaling the bounds of society, for overpowering the sentinel. When we hear the cries of the individual strung up by the thumbs, when we hear the ominous shot which marks the end of another victim who has thought to break loose, we may be sure that in another instance life has been misunderstood--we may be sure that society has been struggled against until death alone would stop the individual from contention and evil. "
― Theodore Dreiser , Sister Carrie
18
" The character of Moses, as stated in the Bible, is the most horrid that can be imagined. If those accounts be true, he was the wretch that first began and carried on wars on the score or on the pretence of religion; and under that mask, or that infatuation, committed the most unexampled atrocities that are to be found in the history of any nation. Of which I will state only one instance:When the Jewish army returned from one of their plundering and murdering excursions, the account goes on as follows (Numbers xxxi. 13): 'And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp; and Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle; and Moses said unto them, 'Have ye saved all the women alive?' behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. Now therefore, 'kill every male among the little ones, and kill every woman that hath known a man by lying with him; but all the women- children that have not known a man by lying with him, keep alive for Yourse "
19
" Put it on record
--I am an Arab
And the number of my card is fifty thousand
I have eight children
And the ninth is due after summer.
What's there to be angry about?
Put it on record.
--I am an Arab
Working with comrades of toil in a quarry.
I have eight childern
For them I wrest the loaf of bread,
The clothes and exercise books
From the rocks
And beg for no alms at your doors,
--Lower not myself at your doorstep.
--What's there to be angry about?
Put it on record.
--I am an Arab.
I am a name without a tide,
Patient in a country where everything
Lives in a whirlpool of anger.
--My roots
--Took hold before the birth of time
--Before the burgeoning of the ages,
--Before cypess and olive trees,
--Before the proliferation of weeds.
My father is from the family of the plough
--Not from highborn nobles.
And my grandfather was a peasant
--Without line or genealogy.
My house is a watchman's hut
--Made of sticks and reeds.
Does my status satisfy you?
--I am a name without a surname.
Put it on Record.
--I am an Arab.
Color of hair: jet black.
Color of eyes: brown.
My distinguishing features:
--On my head the 'iqal cords over a keffiyeh
--Scratching him who touches it.
My address:
--I'm from a village, remote, forgotten,
--Its streets without name
--And all its men in the fields and quarry.
--What's there to be angry about?
Put it on record.
--I am an Arab.
You stole my forefathers' vineyards
--And land I used to till,
--I and all my childern,
--And you left us and all my grandchildren
--Nothing but these rocks.
--Will your government be taking them too
--As is being said?
So!
--Put it on record at the top of page one:
--I don't hate people,
--I trespass on no one's property.
And yet, if I were to become starved
--I shall eat the flesh of my usurper.
--Beware, beware of my starvation.
--And of my anger! "
― Mahmoud Darwish
20
" With adolescent Nietzscheanism, she already planned to escape on the world's reversals from the sense of suffocation that seemed to her to be eclipsing her family, her sisters, and mother. She, she told herself, would move brightly along high places and stop to trespass and admire, and if the fine was a heavy one—well, there was no good in saving up beforehand to pay it. Full of these presumptuous resolves, she promised herself that if, in the future, her soul should come starving and crying for bread it should eat the stone she might have to offer without complaint or remorse. Relentlessly she convinced herself that the only thing of any significance was to take what she wanted when she could. She did her best. "
― Zelda Fitzgerald
