Emigrants

"The ordinary man casts a shadow. In a way we do not quite understand, the man of genius casts light. Instinctively, we flinch from this light. We assure ourselves that genius must pay a terrible price. Often history bears us out: the creator, the supreme artist, the master of politics carries the scars of his greatness."

"The age of the book is almost gone."

"There is something terribly wrong with a culture inebriated by noise and gregariousness."

"Literary criticism should arise out of a debt of love. In a manner evident and yet mysterious, the poem or the drama or the novel seizes upon our imaginings. We are not the same when we put down the work as we were when we took it up. To borrow an image from another domain: he who has truly apprehended a painting by Cézanne will thereafter see an apple or a chair as he had not seen them before. Great works of art pass through us like storm-winds, flinging open the doors of perception, pressing upon the architecture of our beliefs with their transforming powers. We seek to record their impact, to put our shaken house in its new order. Through some primary instinct of communion we seek to convey to others the quality and force of our experience. We would persuade them to lay themselves open to it. In this attempt at persuasion originate the truest insights criticism can afford."

"We are still waging Peloponnesian wars. Our control of the material world and our positive science have grown fantastically. But our very achievements turn against us, making politics more random and wars more bestial."

"Nothing in a language is less translatable than its modes of understatement."

"Tragedy springs from outrage; it protests at the conditions of life. It carries in it the possibilities of disorder, for all tragic poets have something of the rebelliousness of Antigone. Goethe, on the contrary, loathed disorder. He once said that he preferred injustice, signifying by that cruel assertion not his support for reactionary political ideals, but his conviction that injustice is temporary and reparable whereas disorder destroys the very possibilities of human progress. Again, this is an anti-tragic view; in tragedy it is the individual instance of injustice that infirms the general pretence of order. One Hamlet is enough to convict a state of rottenness."

"Increasingly unable to create for itself a relevant body of myth, the modern imagination will ransack the treasure house of the classic."

"Tragedy speaks not of secular dilemmas which may be resolved by rational innovation, but of the unalterable bias toward inhumanity and destruction in the drift of the world."

"The Socratic demonstration of the ultimate unity of tragic and comic drama is forever lost. But the proof is in the art of Chekhov."

"Verse no longer stands at the centre of communicative discourse. It is no longer, as it was from Homer to Milton, the natural repository of knowledge and traditional sentiment. It no longer gives to society its main record of past grandeur or its natural setting for prophecy, as it did in Virgil and Dante. Verse has grown private. It is a special language which the individual poet insinuates, by force of personal genius, into the awareness of his contemporaries, persuading to learn and perhaps hand on his own uses of words. Poetry has become essentially lyric — that is to say, it is the poetry of private vision rather than of public or of national occasion."

"When the modern scholar cites from a classic text, the quotation seems to burn a hole in his own drab page."

"Literary criticism has about it neither rigour nor proof. Where it is honest, it is passionate, private experience seeking to persuade."

"We come after. We know now that a man can read Goethe or Rilke in the evening, that he can play Bach and Schubert, and go to his day's work at Auschwitz in the morning. To say that he has read them without understanding or that his ear is gross, is cant. In what way does this knowledge bear on literature and society, on the hope, grown almost axiomatic from the time of Plato to that of Matthew Arnold, that culture is a humanizing force, that the energies of spirit are transferable to those of conduct?"

"When he looks back, the critic sees a eunuch's shadow. Who would be a critic if he could be a writer? Who would hammer out the subtlest insight into Dostoevsky if he could weld an inch of the Karamazovs, or argue the poise of Lawrence if he could shape the free gust of life in The Rainbow?"

"The critic lives at second hand. He writes about. The poem, the novel, or the play must be given to him; criticism exists by the grace of other men's genius."

"Language can only deal meaningfully with a special, restricted segment of reality. The rest, and it is presumably the much larger part, is silence."

"What lies beyond man's word is eloquent of God. That is the joyously defeated recognition expressed in the poems of St. John of the Cross and of the mystic tradition."

"The capacity for imaginative reflex, for moral risk in any human being is not limitless; on the contrary, it can be rapidly absorbed by fictions, and thus the cry in the poem may come to sound louder, more urgent, more real than the cry in the street outside. The death in the novel may move us more potently than the death in the next room."

"The new pornographers subvert this last, vital privacy; they do our imagining for us. They take away the words that were of the night and shout them over the roof-tops, making them hollow."

"It was a brilliant, mutinous period. Brecht gave back to German prose its Lutheran simplicity and Thomas Mann brought into his style the supple, luminous elegance of the classic and Mediterranean tradition. These years, 1920-33, were the anni mirabiles of the modern German spirit."

"For let us keep one fact clearly in mind: the German language was not innocent of the horrors of Nazism. It is not merely that a Hitler, a Goebbels, and a Himmler happened to speak German. Nazism found in the language precisely what it needed to give voice to its savagery. Hitler heard inside his native tongue the latent hysteria, the confusion, the quality of hypnotic trance."

"Words that are saturated with lies or atrocity do not easily resume life."

"Often the children went alone, or held the hands of strangers. Sometimes parents saw them pass and did not dare call out their names. And they went, of course, not for anything they had done or said. But because their parents existed before them. The crime of being one's children."

"Men are accomplices to that which leaves them indifferent."

"To shoot a man because one disagrees with his interpretation of Darwin or Hegel is a sinister tribute to the supremacy of ideas in human affairs — but a tribute nevertheless."

"If future society assumes the contours foretold by Marxism, if the jungle of our cities turns to the polis of man and the dreams of anger are made real, the representative art will be high comedy. Art will be the laughter of intelligence, as it is in Plato, in Mozart, in Stendhal."

"There are three intellectual pursuits, and, so far as I am aware, only three, in which human beings have performed major feats before the age of puberty. They are music, mathematics, and chess."

"It is not the literal past that rules us, save, possibly, in a biological sense. It is images of the past. These are often as highly structured and selective as myths. Images and symbolic constructs of the past are imprinted, almost in the manner of genetic information, on our sensibility. Each new historical era mirrors itself in the picture and active mythology of its past."

"Monotheism at Sinai, primitive Christianity, messianic socialism: these are the three supreme moments in which Western culture is presented with what Ibsen termed "the claims of the ideal." These are the three stages, profoundly interrelated, through which Western consciousness is forced to experience the blackmail of transcendence."

"When it turned on the Jew, Christianity and European civilization turned on the incarnation — albeit an incarnation often wayward and unaware — of its own best hopes."

"Nothing in the next-door world of Dachau impinged on the great winter cycle of Beethoven chamber music played in Munich. No canvases came off museum walls as the butchers strolled reverently past, guide-books in hand."

"The immense majority of human biographies are a gray transit between domestic spasm and oblivion."

"As the glossaries lengthen, as the footnotes become more elementary and didactic, the poem, the epic, the drama, move out of balance on the actual page. As even the more rudimentary of mythological, religious or historical references, which form the grammar of Western literature, have to be elucidated, the lines of Spenser, of Pope, of Shelley or of Sweeney Among the Nightingales, blur away from immediacy. Where it is necessary to annotate every proper name and classical allusion in the dialogue between Jessica and Lorenzo in the garden at Belmont, or in Iachimo's stealthy rhetoric when he emerges in Imogen's bedchamber, these marvellous spontaneities of enacted feeling become "literary" and twice-removed."

"Creation of absolutely the first rank — in philosophy, in music, in much of literature, in mathematics — continues to occur outside the American milieu. It is at once taken up and intelligently exploited, but the "motion of the spirit" has taken place elsewhere, amid the enervation of Europe, in the oppressive climate of Russia. There is, in a good deal of American intellectual, artistic production (recent paining may be a challenging exception) a characteristic near-greatness, a strength just below the best. Could it be that the United States is destined to be the "museum culture"?"

"A good deal of classical music is, today, the opium of the good citizen."

"The really deep divergence between the humanistic and scientific sensibilities is one of temporality. Very nearly by definition, the scientist knows that tomorrow will be in advance of today. A twentieth-century schoolboy can manipulate mathematical and experimental concepts inaccessible to a Galileo or a Gauss. For a scientist the curve of the future is positive. Inevitably, the humanist looks back."

"We cannot turn back. We cannot choose the dreams of unknowing. We shall, I expect, open the last door in the castle, even if it leads, perhaps because it leads, on to realities which are beyond the reach of human comprehension and control. And we shall do so with that desolate clairvoyance, so marvellously rendered in Bartok's music, because opening doors is the tragic merit of our identity."

"Chess may be the deepest, least exhaustible of pastimes, but it is nothing more. As for a chess genius, he is a human being who focuses vast, little-understood mental gifts and labors on an ultimately trivial human enterprise."

"But I would like to think for a moment about a man who in the morning teaches his students that a false attribution of a Watteau drawing or an inaccurate transcription of a fourteenth-century epigraph is a sin against the spirit and in the afternoon or evening transmits to the agents of Soviet intelligence classified, perhaps vital information given to him in sworn trust by his countrymen and intimate colleagues. What are the sources of such scission? How does the spirit mask itself?"

"The private ownership of great art, its seclusion from the general view of men and women, let alone from that of interested amateurs and scholars, is a curious business. The literal disappearance of a Turner or a Van Gogh into some Middle Eastern or Latin-American bank vault to be kept as investment and collateral, the sardonic decision of a Greek shipping tycoon to put an incomparable El Greco on his yacht, where it hangs at persistent risk — these are phenomena that verge on vandalism."

"In the Soviet Union, he knew, great art hangs in public galleries. No scholars, no men and women waiting to mend their souls before a Raphael or a Matisse need wait, cap in hand at the mansion door."

"The absolute scholar is in fact a rather uncanny being. He is instinct with Nietzsche's finding that to be interested in something, to be totally interested in it, is a libidinal thrust more powerful than love or hatred, more tenacious than faith or friendship — not infrequently, indeed, more compelling than personal life itself. Archimedes does not flee from his killers, he does not even turn his head to acknowledge their rush into his garden when he is immersed in the algebra of conic sections."

"Fantasizing about action out there in the 'real' world, spinning dreams abut the secret centrality, about the occult importance of the labours in which he has interred his existence — labours that the vast majority of his fellow men would deem wholly marginal and socially wasteful if they knew of them at all — the pure scholar, the master of catalogues, can sup on hatred. At the ordinary level, he will exorcize his spleen in the ad-hominem nastiness of a book review, in the arsenic of a footnote. He will vent his resentments in the soft betrayals of an ambiguous recommendation or examination report and in the scorpion's round of a committee on tenure. The violence stays formal. Not, one supposes, in Professor Blunt."

"We speak still of "sunrise" and "sunset." We do so as if the Copernican model of the solar system had not replaced, ineradicably, the Ptolemaic. Vacant metaphors, eroded figures of speech, inhabit our vocabulary and grammar. They are caught, tenaciously, in the scaffolding and recesses of our common parlance. There they rattle about like old rags or ghosts in the attic."

"Where God clings to our culture, to our routines of discourse, He is a phantom of grammar, a fossil embedded in the childhood of rational speech. So Nietzsche (and many after him)."

"The private reader of listener can become an executant of felt meaning when he learns the poem or the musical passage by heart. To learn by heart is to afford the text or music an indwelling clarity and life-force."

"All serious art, music, literature is a critical act. It is so, firstly, in the sense of Matthew Arnold's phrase: "a criticism of life." Be it realistic, fantastic, Utopian or satiric, the construct of the artist is a counter-statement to the world."

"Literature and the arts are also criticism in a more particular and practical sense. They embody an expository reflection on, a value judgement of, the inheritance and context to which they pertain."

"The journalistic vision sharpens to the point of maximum impact every event, every individual and social configuration; but the honing is uniform."

"What worthwhile book after the Pentateuch has been written by a committee?"

"To a degree which is difficult to determine, the esoteric impulse in twentieth-century music, literature and the arts reflects calculation. It looks to the flattery of academic and hermeneutic notice. Reciprocally, the academy turns towards that which appears to require its exegetic, cryptographic skills."

"Anything can be said and, in consequence, written about anything."

"Talk can neither be verified nor falsified in any rigorous sense. This is an open secret which hermeneutics and aesthetics, from Aristotle to Croce, have laboured to exorcise or to conceal from themselves and their clients. This ontological, which is to say both primordial and essential axiom (or platitude) of ineradicable undecidability needs, none the less, to be closely argued."

"Those who proclaim and apply to poetic works a "theory of criticism," a "theoretical hermeneutic" are, today, the masters of the academy and the exemplars in the high gossip of arts and letters. Indeed, they have clarioned "the triumph of the theoretical." They are, in truth, either deceiving themselves or purloining from the immense prestige and confidence of science and technology an instrument ontologically inapplicable to their own material. They would enclose water in a sieve."

"In aesthetic discourse, no interpretative-critical analysis, doctrine or programme is superseded, is erased, by any later construction. The Copernican theory did correct and supersede that of Ptolemy. The chemistry of Lavoisier makes untenable the early phlogiston theory. Aristotle on mimesis and pathos is not superseded by Lessing or Bergson. The Surrealist manifestos of Breton do not cancel out Pope's Essay on Criticism though they may well be antithetical to it."

"A sentence always means more. Even a single word, within the weave of incommensurable connotation, can, and usually does."

"Almost alone among cognitive-aesthetic movements and strategies of interpretation, deconstruction neither champions any body of past literature or art, nor does it act as vanguard or advocate for any contemporary or incipient school. The New Criticism and T. S. Eliot strove for the revaluation of Metaphysical poetry so as to underwrite, in turn, certain tactics of modenity. Aristotle was advocate for Sophocles. Deconstruction is, intentionally, marginal (a key trope) to all histories of taste and manifestos for innovation."

"Even where it is manipulated by major talents, deconstruction tends to bear either on marginal texts (Sade, Lautréamont), or on secondary work by a great writer (Barthes on Balzac's Sarrazine). The classics of deconstruction, in Jacques Derrida or Paul De Man, are "misreadings" not of literature but of philosophy; they address themselves to philosophical linguistics and the theory of language. The masks they seek to strip off are those worn by Plato, by Hegel, by Rousseau, by Nietszche or Saussure. Deconstruction has nothing to tell us of Aeschylus or Dante, of Shakespeare or Tolstoy."

"Do the identifications with fictions, the inner, tidal motions of pathos and libido which the novel, the film, the painting, the symphony unleash within us somehow immunize us against the humbler, less formed, but actual claims of suffering and of need in our surroundings? Does the cry in the tragic play muffle, even blot out, the cry in the street?"

"Self-projection is, more often than not, the move of the minor craftsman, of the tactics of the hour whose inherent weakness is, precisely, that of originality."

"Though acts of reception and of understanding are in some measure fictions of ordered intuition, myths of reason, this truth does not justify the denial of intentional conduct. It is as absurd to discard as mendacious, as anarchically opaque, the bearing of contextual probability and suggestion, as it is to invest in such probability any blind trust. The negations of post-structuralism and of certain varieties of deconstruction are precisely as dogmatic, as political as were the positivist equations of archival historicism. The "emptiness of meaning" postulate is no less a priori, no less a case of despotic reductionism than were, say, the axioms of economic and psycho-sociological causality in regard to the generation of meaning in literature and the arts in turn-of-the-century pragmatism and scientism."

"Cheap music, childish images, the vulgate in language, in its crassest sense, can penetrate to the deeps of our necessities and dreams. It can assert irrevocable tenure there. The opening bars, the hammer-beat accelerando of Edith Piaf's Je ne regrette rien — the text is infantile, the tune stentorian, and the politics which enlisted the song unattractive — tempt every nerve in me, touch the bone with a cold burn and draw me into God knows what infidelities to reason, each time I hear the song, and hear it, uncalled for, recurrent inside me."

"To starve a child of the spell of the story, of the canter of the poem, oral or written, is a kind of living burial. It is to immure him in emptiness."

"For many human beings, religion has been the music which they believe in."

"For it is a plain fact that, most certainly in the West, the writings, works of art, musical compositions which are of central reference, comport that which is "grave and constant" (Joyce's epithets) in the mystery of our condition."

"The Oresteia, King Lear, Dostoevsky's The Devils no less than the art of Giotto or the Passions of Bach, inquire into, dramatize, the relations of man and woman to the existence of the gods or of God."

"What I affirm is the intuition that where God's presence is no longer a tenable supposition and where His absence is no longer a felt, indeed overwhelming weight, certain dimensions of thought and creativity are no longer attainable. And I would vary Yeats's axiom so as to say: no man can read fully, can answer answeringly to the aesthetic, whose "nerve and blood" are at peace in sceptical rationality, are now at home in immanence and verification. We must read as if."

"I am and remain a Marxist. Because otherwise I could not be a proofreader… If California triumphs, there will be no need of proofreaders. Machines will do it better. Or all texts will be audiovisual, with self-correctors built in. Night after night after night, Carlo, I work till my brain aches. So as to get it absolutely right… Getting it right. The holiness of it. The self-respect. Gran Dio, Carlo, you must see what I'm driving at. Utopia simply means getting it right! Communism means taking the errata out of history. Out of man. Reading proofs."

"Women began their inner emancipation by their access to literature, by access to the world through books; an access they could not have socially or politically, or of course economically, in the world at large."

"In the United States dramatically, here fortunately much less so, the book store as we have known it is dying. In the United States it is now largely an emporium, featuring music, records, Christmas cards, a large range fo semi-cultural and kitsch products with books fighting for their actual spatial lives. In some of the great university towns such as New Haven, or Princeton, within the past decade, the last good book stores have had to close, and what we have now are text book emporia which are not book stores, but store-houses bracketed according to set reading lists: in other words—where there is none of the genius of waste which a great book store has, where you cannot find what you are not looking for, which is the very essence of a book store."

"That is to say that every single book will be magnetized, will be ordered under complicated mathematical clusters, by related subjects, and semantic markers. You will state your questions, or the subject you are interested in, and the computer will find the books for you. Instataneous retrieval brings with it enormous changes in our relation to the history of a subject, because there is a cut-off point in all these systems beond which the previous books are no longer relevant. They have been adequately subsumed in the later ones. You have a completely different way of organsing knowledge—an immensely efficient and in many ways powerfully logical way, but which blocks the essential motion of the hand reaching along a shelf and stumbling on what it did not know was there. When these great knowledge and data-banks, as they are called, are operative there will come a whole change in the way the human mind and eye live with books."

"George Steiner, speaking of writing under totalitarian rule, calls for the writer to stop writing 'a few miles down the road from the death camp... when the words in the city are full of savagery and lies, nothing speaks louder than the unwritten poem'."

"There is only one type of decadence which is dangerous in art and literature, and unfortunately critics seldom scourge it as it deserves: it consists in being conventional and imitative, in tritely expressing cheap and superficial emotions."

"One of the most considerable achievements of Surrealism was its discovery that many writers and painters of the past had been Surrealists without knowing it."

"The primary condition for being sincere is the same as for being humble: not to boast of it, and probably not even to be aware of it."

"Writing a novel is not very difficult: you simply write ten pages a day for a month and then you have a novel."

"In the same way, it is not necessarily paternalistic to advocate the restriction of air pollution. Individual citizens and firms may produce more air pollution than any of them actually want because they know that there is little to be gained from uncoordinated individual restraint. If I avoid driving a gas-guzzling car, the impact on the overall level of air pollution w ill be utterly insignificant. So I have no incentive to take it into account in making my driving decisions even if I care greatly about reducing air pollution. Widespread public ignorance is a type of pollution that infects the political system rather than our physical environment."

"We live in an age of internment right now…and it’s not just in the United States. These things are happening globally…Silence is complicity. It’s so important for those of us who have any kind of privilege, power or platform to always speak up. That’s the very first step to take when we see oppression in our country, when we see acts of bigotry, hatred, homophobia, xenophobia—any institutionalized prejudices."

"Writing for young adults is writing into the realm of possibility…I always say that middle age novels are about doors closing, and young adult novels are about doors opening."

"A child always grows away from their parents. That is the job of a parent — to give their child the tools to be independent. But for the immigrant family, there’s a different cost to it, an inevitable cultural loss that happens as the first generation gives way to the second and then the third, as this once-new nation becomes (hopefully) fully your own…"

"[B]eing an ally means you need to be active. It’s not enough to be non-racist. You need to be anti-racist. It may not be easy, but you need to use your voice and your privilege in the moment to speak up when you see something wrong being done. Even if it is “only” a microaggression…"

"When Susan Finley developed flu-like symptoms, she didn’t go to the doctor because she was frightened about the cost. Finley’s grandparents later found her dead in her apartment. She was 53. Finley did not die as a result of Covid-19. She died in 2016 as a result of America’s healthcare system – a system that led her to avoid treatment for the common flu in order to avoid debt. It is that same system that is currently creaking under the pressure of a pandemic that experts warned was coming but governments failed to prepare for. It is a system that does not qualify for the term “developed”. The United States of America, we are told by everyone from the president to the United Nations, is a . That term, “developed economy”, sounds like an endpoint, like the man standing upright after a series of hunched and hairy iterations. It’s the contrast that makes the definition – developed economies can only really exist if they are compared to their poorer “developing” counterparts. Covid-19 has merely shown the cracks in a very successful marketing campaign about which category the US falls into."

"There are 2.9 hospital beds for every 1,000 people in the United States. That’s fewer than Turkmenistan (7.4 beds per 1,000), Mongolia (7.0), Argentina (5.0) and Libya (3.7). In fact, the US ranks 69th out of 182 countries analyzed by the World Health Organization. This lack of hospital beds is forcing doctors across the country to ration care under Covid-19, pushing up the number of preventable deaths. America’s numbers are similarly unimpressive when it comes to medical doctors. The United States has 2.6 doctors per 1,000 people, placing it behind Trinidad & Tobago (2.7), and Russia (4.0 doctors per 1,000, for a country that is described as being “in transition”). Life expectancies at birth are lower in the US than they are in Chile or China. The US has a higher maternal mortality rate than Iran or Saudi Arabia."

"It’s not just health. Access to the internet is better in Bahrain and Brunei (two countries the UN does not consider developed economies) than it is in the US. Inequality scores are higher in America than they are in Mali and Yemen. A closer country to America in inequality is Israel, a country which functions as an apartheid state. And the US ranks 81st in the world in terms of women’s political representation. So, you’ve got a better chance of making it into office as a woman if you live in Vietnam, or Albania. Sub-Saharan Africa is most comparable to America – 24% of seats in the region’s parliaments are held by women, the same figure as in the US. In the United States, 83% of students graduate high school. That figure is higher in Belarus, Ukraine, Kazakhstan, Barbados, Armenia, Bosnia & Herzegovina and Montenegro. None of those countries are considered “developed economies” by the United Nations."

"So why does the United Nations consider the US as a developed economy when its own statistics so clearly suggest otherwise? One might argue that it’s about simple wealth, or gross domestic product (GDP), the broadest measure of the economy, per capita. But if that were the measure of development then European countries such as Romania, Hungary and Slovakia should not qualify for the term “developed economy” while Bermuda, Qatar, Singapore and China should all make the list. Besides, GDP per capita is no reliable measure of wellbeing in a country like the US where the richest 5% of people own two-thirds of the national wealth."

"The facts are as exhaustive as they are exhausting. There’s one simple conclusion from all of this. We’ve been tricked. We’ve been told that America, like most other majority-white countries, deserves the title “developed economy”. It does not. You cannot charge a woman $39.95 to hold the baby that she has just given birth to. You cannot constantly operate hospitals at close to capacity in order to maximize profits. The pursuit of in systems built for public good has not worked ethically or practically."

"Why does it matter whether a country is defined as developing or not? Because it means that policymakers here can distract voters into thinking that crises are constantly diplomatic, military or trade based when actually the problems that America needs to fix most urgently are right here – they’re the crises of health and education. Had those problems been better addressed, the nation would not be struggling as desperately as it is right now."

"A lot has been written about how this pandemic is exacerbating social inequalities. But what if it’s because our societies are so unequal that this pandemic happened? There is a that, historically, have been more likely to occur at times of social inequality and discord. As the poor get poorer, the thinking goes, their baseline health suffers, making them more prone to infection. At the same time they are forced to move more, in search of work, and to gravitate to cities. The rich, meanwhile, have more to spend on luxuries, including products that hail from far-flung places. The world becomes more tightly connected through trade, and germs, people and luxury goods travel together along trade routes that connect cities. On paper, it looks like a perfect storm."

"Pandemics don’t always trigger , but they can do, by throwing into relief the very inequalities that caused them. That’s because they hit the poor hardest – those in low-paid or unstable employment, who live in crowded accommodation, have underlying health issues, and for whom healthcare is less affordable or less accessible. This was true in the past and remains so today. During the the death rate was three times higher in the poorest fifth of England’s population than in the richest. Covid-19 is showing no signs of departing from the pattern, which, because of the way the socioeconomic dice fall, also has a racial dimension. But there is something brand new about this pandemic, which has never been seen before in the history of humanity – and that is our unprecedented global experiment in . These lockdown measures are designed to slow the spread of the disease, relieve the burden on s and ultimately save lives – and it looks as if they may be doing that. But they may also be exacerbating social inequalities themselves."

"In India there have been reports of deaths among unemployed returning home in search of food; many countries, including the US, have seen workers taking industrial action, and anger has been expressed in rural communities over wealthy city-dwellers retreating to their second homes for the duration. Governments should keep an eye on these developments, in weighing up when and how to lift the lockdown, because even if it’s difficult to argue today that the cure is worse than the disease, the cure might provoke an entirely different malaise – and history teaches us that no society is immune to that. That’s the . In the long term, of course, they – and we – should address the dreadful inequality in our societies, which this pandemic is picking apart with a lethal scalpel."

"…It feels like leading a double life sometimes because it’s not like I wear my Twitter bio around when I’m walking about campus or going to class, so Student Chloe and Author Chloe are very much two separate people. I think the closer I get to publication, the more that these two sides of me start to merge into one, especially when my college friends find out about my books. It’s definitely something I struggle to get used to, to stop myself from brushing off my books and be all “oh, it’s nothing, just a hobby” if it comes up among the college crowd and on the other end, to not invalidate myself as a student like “oh, I just go to class” among the author crowd."

"One of my ultimate pet peeves is when people falsely equate experience with age, and nothing drives me up the wall more than established authors declaring all young writers are trash because they themselves were trash when they were younger. That may be true for them – I don’t know everyone’s life stories! But I think waiting to take the plunge into publishing isn’t about the writer’s age but the writer’s experience. If someone starts writing at age 20 and immediately tries to get published, chances are they’re going to meet some failure – but not because of age because of experience..."

"…I think a lot of professionals in this industry genuinely believe young people can’t write, and others believe that if we’ve made it, it’s only because our age is so shiny and interesting, and that alone is what pushes us through. I hesitate to say that it’s been a complete barrier because for marginalized writers there are certainly other barriers that are a lot worse. But when it comes to age, I’ve seen agents openly declare they would never sign a college or high school student. I’m really happy to have an agent and editors who believe in me regardless of my age and furthermore take my age into account as just another facet of who I am as a person – like how other authors are full-time mothers/fathers/caregivers…"

"Although there are so many barriers when it comes to the publishing industry – for young people, people of color, and queer people – the large majority of the community is kind and wonderful. It’s so easy to get jaded, and I’m oftentimes jaded, but at the end of the day, my time in this industry has not only given me some of my best friends but introduced me to people that hardly know me, yet don’t hesitate at all to offer help when it’s needed. As a whole, we need a lot of work, and I hope that we never stop improving, but my experience so far has shown me we have such good people working toward it and so many young people ready to spring up and transform the scene for the better."

"And so, from the standpoint of Marxism, the Russian experiments in planned economy are not to be rated as socialistic. The Russian practice is not directed according to communist principles, but follows the laws of capitalist accumulation. We have here, even though in modified form, a surplus-value production under the ideological camouflage of ‘socialist construction’. The wage relation is identical with that of capitalist production, forming also in Russia the basis for the existence of a growing bureaucracy with mounting privileges; a bureaucracy which, by the side of the private capitalist elements which are still present, is strictly to be apprised as a new class appropriating to itself surplus labor and surplus value. From the Russian experience no positive conclusions can be drawn which have a relation to communist production and distribution. It still offers only examples of the way in which communism cannot be developed."

"Frequently Lenin identified state capitalism and socialism... In Towards the Seizure of Power, he writes: “Socialism is nothing but state capitalist monopoly made to benefit the whole people; by this token it ceases to be capitalist monopoly.”"

"While the capitalist mode of production grew up historically on the basis of individual ownership of the means of production, the Russian revolution has shown that under certain conditions the capitalist mode of production can continue to exist even though the individual proprietors are eliminated and replaced by a collective exploiting apparatus where factories are not owned by capitalist ‘X’ or ‘Y’ but are ‘controlled’ (i. e. owned) by the State (i. e. the controlling classes)."

"The solution, according to Trotsky, lies in the replacement of the present parasitical bureaucracy by a non-parasitical apparatus. Nothing else in his opinion needs to be changed as the Soviet economic system is fully qualified to proceed toward socialism in combination with the world-revolutionary trend. This new bureaucracy, essential in Trotsky’s transitional stage, will, according to Trotsky, introduce a greater equality of income. But Trotsky must remember that the present bureaucracy started out with the same idea, originally limiting salaries to Communists, etc. It was the circumstances enveloping the economy which not only enabled but obliged the present bureaucracy to adopt a program of ever increasing economic inequality in its favor."

"Russian state capitalism has become the example for other nations as indicated in the rise of fascism and the growth of governmental control in all countries. However, this trend is no sign of ‘progress,’ as many people believe. It does not correspond to a ‘higher stage’ of capitalism, but indicates the decline of world capitalism. The trend toward bolshevization and fascization is only the political expression of the stagnation and decline of the capitalist system; it is barbarism."

"Certainly, the Russian state-capitalism, in which class relations are continued, cannot employ the Marxian science, for this science consists of nothing but the critique of those selfsame capitalistic conditions, which characterize Russia and every other capitalistic country. For the purpose of justifying the exploitation of the workers, the inequalities of income, and the accumulation of capital that exists there, the Marxian economic theories are certainly useless."

"In Russia, as elsewhere, the means of production are not controlled by the workers but are the monopoly of a special group in society. In the relations of the workers to the means of production, no difference exists between a private property society and a state-capitalist system. The position of the Russian bureaucracy to its workers is exactly the same as that of the individual entrepreneur to his. The first need of that bureaucracy is to safeguard its own position in order to develop industry and agriculture. Whatever else this bureaucracy may do, it has first of all to ‘plan’ its own security, and then to proceed to ‘plan’ life for the rest of the population. This is recognized not only by the present and supposedly “degenerated” Russian bureaucracy, but was clear also to the ‘founders’ of the Russian state-capitalist system."

"Thus, to mention just a few facts, not the social democracy but Hitler fulfilled the long desire of the socialists, the Anschluss of Austria; not social democracy but fascism established the wished — for state control of industry and banking; not social democracy but Hitler declared the first of May a legal holiday. A careful analysis of what the socialists actually wanted to do and never did, compared with actual policies since 1933, will reveal to any objective observer that Hitler realised no more than the programme of social democracy, but without the socialists."

"Like Hitler, the social democracy and Kautsky were opposed to both bolshevism and communism. Even a complete state-capitalist system as the Russian was rejected by both in favour of mere state control. And what is necessary in order to realise such a programme was not dared by the socialists but undertaken by the fascists. The anti-fascism of Kautsky illustrated no more than the fact that just as he once could not imagine that Marxist theory could be supplemented by a Marxist practice, he later could not see that a capitalist reform policy demanded a capitalist reform practice, which turned out to be the fascist practice… The life of Kautsky can, in all truth and without malicious intent, be summed up in the words: From Marx to Hitler."

"Rather, the war, and even the period preceding the war, will be marked by a general and complete military dictatorship in fascist and anti-fascist countries alike. The war will wipe out the last distinction between the democratic and the anti-democratic nations. And workers will serve Hitler as they served the Kaiser; they will serve Roosevelt as they served Wilson; they will die for Stalin as they died for the Tsar."

"‘People love today to speak disdainfully about the liberalistic economy,’ [Kautsky] wrote in his last work; ‘however, the theories founded by Quesnay, Adam Smith and Ricardo are not at all obsolete. In their essentials Marxhad accepted their theories and developed them further, and he has never denied that the liberal freedom of commodity production constituted the best basis for its development.’"

"In order that some may lead, others must be powerless. To be the vanguard of the workers, the elite has to usurp all social key positions. Like the bourgeoisie of old, the new leaders had to seize and control all means of production and destruction. To hold their control and keep it effective, the leaders must constantly strengthen themselves by bureaucratic expansion, and continually divide the ruled. Only masters can be leaders. Trotsky was such a master."

"Today, great men are no longer necessary. Modern propaganda instruments can transform any fraud into a hero, any mediocre personality into an all-comprehending genius. Propaganda actually transforms through its collective efforts any average, if not stupid, leader, like Hitler and Stalin, into a great man. The leaders become symbols of an organized, collective, and really intelligent will to maintain given social institutions. Outside of Russia, Trotsky was soon reduced to the master of a small sect of professional revolutionists and their providers. He was ‘the Old Man,’ the indisputable authority of an artificial growth upon the political scene, destined to end in absurdity."

"Coming to power with the help of a russified Marxian ideology, Trotsky, after he lost power, had no choice but to maintain the revolutionary ideology in its original form against the degeneration of Marxism indulged in by the Stalinists."

"Leadership remained after Lenin’s death; there was not yet the Leader. Though Trotsky was forced into exile, the unripeness of the authoritarian form of government spared his life for fifteen years. Soon both old and new oppositions to Stalin’s rule could easily be destroyed. Hitler’s overwhelming success in the “night of the long knives,” when he killed off with one bold stroke the whole of the effective opposition against him, showed Stalin the way to handle his own problems… This was done not in the Nibelungen manner in which the German fascists got rid of Roehm, Strasser and their following, but in the hidden, scheming, cynical manner of the Moscow Trials, to exploit even the death of the potential oppositionists for the greater glory of the all-embracing and beloved leader, Stalin. The applause of those taking the offices emptied by the murdered was assured. To make the broad masses happily accept the miserable end of the ‘old Bolsheviks’ was merely a job for the minister of propaganda. Thus the whole of Russia, not only the leading bureaucratic group, finished off the ‘traitors to the fatherland of the workers.’"

"Nevertheless, despite the fact that Stalin murdered Trotsky, despite the displacement of all forms of bolshevism by fascism, a final evaluation of Trotsky’s historical role will have to place him in line with Lenin, Mussolini, Stalin and Hitler as one of the great leaders of a world-wide movement attempting, knowingly and unknowingly, to prolong the capitalist exploitation system with methods first devised by bolshevism, then completed by German fascism, and finally glorified in the general butchery which we are now experiencing."

"The laissez faire theory was opposed by theories favoring state interventions in the economy."

"Long before the rise of fascism, competitive capitalism was replaced in each capitalist nation by monopoly capitalism. The markets were controlled by trusts and cartels. The development from laissez faire to monopoly capitalism led to the creation of the world market, the international division of labor, the concentration of capital, and the increase of the productivity of labor. They are all interdependent; one is unthinkable without the others."

"There is, however, an apparent contradiction here; for if fascism must be regarded as the direct outcome of the previous capitalist development it should appear first in the oldest and most advanced nations. But this is not the case. Russia, in which we find the most complete totalitarian system, was one of the most backward nations, as was Italy which experienced the first ‘fascist revolution.’"

"So far as this fundamental capitalistic relationship is concerned nothing has changed in the totalitarian systems. What has been altered is the relationship between government and individual capitalists. In the democracies, individual ownership predominates over governmental control; in the fascist states, governmental control over individual ownership. In Russia, alone, individual ownership has been done away with altogether and the state has complete control of the productive apparatus and natural resources. The trends of development indicate that the democracies travel in the direction of fascism and the fascist nations in the direction of the Russian system."

"It is now quite clear that only those in the traditional labour movement who opposed its undemocratic organisations and their tactics can properly be called socialists. The labour leaders of yesterday and today did not and do not represent a workers' movement but only a capitalistic movement of workers."

"To be sure Rühle had no doubt that totalitarianism was worse for the workers than bourgeois democracy. He had fought against Russian totalitarianism since its inception. He was fighting German fascism, but he could not fight in the name of bourgeois democracy because he knew that the peculiar developmental laws of capitalist production would change bourgeois democracy sooner or later into fascism and state-capitalism."

"By fighting as true social-democrats for predominance in the socialist world movement, by identifying the narrow nationalistic interests of state-capitalistic Russia with the interests of the world proletariat, and by attempting to maintain at all cost the power position they had won in 1917, they were merely preparing their own downfall, which was dramatised in numerous factional struggles, reached its climax in the Moscow trials, and ended in the Stalinist Russia of today – one imperialist nation among others."

"The meaning of Bolshevism was completely revealed only with the emergence of fascism. To fight the latter, it was necessary, in Otto Rühle’s words, to recognise that ‘the struggle against fascism begins with the struggle against Bolshevism.’"

"Not long before his death, Rühle, in summing up his findings with regard to Bolshevism, did not hesitate to place Russia first among the totalitarian stares. ‘It has served as the model for other capitalistic dictatorships. Ideological divergences do not really differentiate socioeconomic systems. The abolition of private property in the means of production (combined with) the control of workers over the products of their labour and the end of the wages system.’"

"To make clear the fascist character of the Russian system, Rühle turned once more to Lenin’s Left Wing Communism – An Infantile Disorder, for ‘of all programmatic declarations of Bolshevism it was the most revealing of its real character.’ When in 1933 Hitler suppressed all socialist literature in Germany, Rühle related, Lenin’s pamphlet was allowed publication and distribution. In this work Lenin insists that the party must be a sort of war academy of professional revolutionists. Its chief requirements were unconditional leader authority, rigid centralism, iron discipline, conformity, militancy, and the sacrifice of personality for party interests - And Lenin actually developed an elite of intellectuals, a centre which, when thrown into the revolution, was to capture leadership and assume power."

"There is no longer any need to point to the many ‘misdeeds’ of Bolshevism in Germany and in the world at large. In theory and in practice the Stalinist regime declares itself a capitalistic, imperialistic power, opposing not only the proletarian revolution, but even the fascist reforms of capitalism. And it actually does favour the maintenance of bourgeois democracy in order to utilise more fully its own fascistic structure. Just as Germany was very little interested in spreading fascism over her borders and the borders of her allies since she had no intention of strengthening her imperialistic competitors, so Russia concerns herself with safeguarding democracy everywhere save within her own territory. Her friendship with bourgeois-democracy is a true friendship; fascism is no article for export, for it ceases to be an advantage as soon as it is generalised. Despite the Stalin-Hitler pact, there are no greater ‘anti-fascists’ than the Bolsheviks on behalf of their own native fascism. Only so far as their imperialistic expansion, if any, will reach, will they be guilty of consciously supporting the general fascistic trend."

"Ideological conformity depends on conditions of prosperity; it has no staying-power of its own."

"To consider the origin of this Science, we must take our thoughts back to the earliest days of the world's history, and further more to the consideration of a people the oldest of all, yet one that has survived, and who are today as characteristic and as full of individuality as they were when thousands of years ago the first records of history were written."

"I allude to those children of the East, the Hindus, a people whose philosophy and wisdom are every day being more and more revived."

"Looking back to the earliest days of the history of the known world, we find that the first linguistic records belong to the people under consideration, and date back to that far distant cycle of time known as the Aryan civilization. Beyond history we cannot go; but the monuments and cave temples of India, according to the testimony of archaeologists, all point to a time so far beyond the scant history at our disposal, that in the examination of such matters our greatest knowledge is dwarfed into enfantile nothingness - our age and era are but the swaddling clothes of the child; our manhood that of the infant in the arms of the eternity of time."

"Long before Rome or Greece or Israel was even heard of, the mountains of India point back to an age, of learning beyond, and still beyond. From the astronomical calculations that the figures in the Ir temples represent, it has been estimated that the Hindu understood the Precession of the Equinoxes centuries before the Christian era."

"People who in their ignorance disdain the wisdom of ancient races forget that the great past of India contained secrets of life and philosophy that following civilizations could not controvert, but were forced to accept. For instance, it has been demonstrated that the ancient Hindus understood the precession of the equinoxes and made the calculation that it [a complete cycle] took place once in every 25,870 years. The observation and mathematical precision necessary to establish such a theory has been the wonder and admiration of modem astronomers. They, with their modem knowledge and up- to-date instruments, are still quarrelling among themselves as to whether the precession, the most important feature in astronomy, takes place every 25,870 years or every 24,500 years. The majority believes that the Hindus made no mistakes, but how they arrived at such a calculation is as great a mystery as the origin of life itself."

"Humanity is at a crossroads. Either it returns to the belief that it has a different nature than machines or it will be reduced to a machine among machines. The risk is not that artificial intelligence will become better than us, but that we will freely decide to submit to it and its masters."

"Not even the most advanced form of artificial intelligence can ever replace man. Because there is something in human beings that is irreducible to machine knowledge: self-awareness, free will, doubt, feelings."

"Artificial intelligence does not have the capacity to be creative. True creativity leads to what has never existed, it goes far beyond combining what already exists. If we ask it to redesign this theatre, the AI shuffles the chairs it finds in the room, but it is we who have to decide whether or not we like the way it does it, remembering that those chairs were derived from algorithms from data created by us. The computer recognises the correlation between symbols, but it does not understand and it is useless to pretend it does, because it will never understand nothing."

"L’intelligenza artifciale non ha la capacità di essere creativa. La vera creatività porta a ciò che non è mai esistito, va ben oltre la combinazione di ciò che già esiste. Se le chiediamo di riprogettare questo teatro, l'AI rimescola le sedie che trova nella stanza ma siamo noi che dobbiamo decidere se ci piace o meno come lo fa, ricordando che quelle sedie sono state ricavate da algoritmi che partono da dati creati da noi. Il computer riconosce la correlazione tra simboli, ma non capisce ed è inutile pretenderlo, perché non capirà mai un tubo."

"Wired Next Festa Trentino (September 29, 2024)"

"The matter is the ink with which the consciousness writes its self-experience."

"We are spiritual beings, temporarily imprisoned in a physical body that is similar to a machine. But we are much more than a machine. We are consciousness, infinite and irreducible entities."

"A robot won't ever be able to be like us, it is solely a symbolic representation, it does what we ask to it to do. With professor Giacomo D'Ariano, who is an authority in the field of quantum physics, I elaborated the first theory of consciousness. There exists a link between quantum information and consciousness, and through this link we are able to explain phenomena that couldn't explain before."

"The true reality is the interior one, quantistic, and private. We as conscious entities belong to the part-whole of the One, One is all that exists, [One] is what we call God."

"Consciousness is the ability to understand, that is, to be able to have a sentient experience of sensations and feelings and to understand their meaning. This goes beyond what a computer can do. Consciousness is a phenomenon that emerges from a deeper reality that cannot exist in space-time and cannot be explained by classical physics. Only the 'quantum state' can describe conscious experience, so by necessity consciousness must exist before matter, energy, space and time. Physical phenomena, which are more virtual than real, are the creation of a conscious field that observes objects moving in spacetime through the body controlled by the field. The quantum state of the field is the representation of qualia, i.e. the sensations and feelings that constitute a conscious experience. Qualia can only be known by the field that is in that state and go beyond what is representable by a mathematical concept."

"In the Silicon Valley, there is the view that is widely shared in the world. And it is materialist and reductionist, for which the human being is a machine and reality is describable by the classical physics of objects moving in space-time. It is also the deception of today's artificial intelligence, which is more 'logo' to sell than the real thing. In this view, consciousness and experience are classified as simple phenomena that can be measured and described mathematically, when in fact they are not. This is why the current description of artificial intelligence is actually misleading."

"Acceptance was the first step. Loving my anxious self was the basis of making some changes that made my life easier. Anxiety is just one part of me, along with the fact that I'm a devoted friend and a good cook and I buy multiple copies of my favorite books because I love to give them away. I embrace my weird now. I'm not ashamed of who I am. When I started asking for help when I needed it, I learned there is nothing weak about doing that. I realize now that it is incredibly brave to admit when my anxiety is more than I can handle by myself. I still have anxiety sometimes, but I now have tools to help take my power back. I have compassion for myself when I'm having a hard time. I know that I can ride this difficult wave of emotion, and I'll be okay. I'm done pretending."

"I think that's what most writers do. They sit down and concentrate. It's as if you tap into your alpha waves. Otherwise, your mind is constantly wandering a the world calls out to it. That's ordinary, everyday consciousness. But I believe that the consciousness from which creativity comes is this intensity of focus that is the result of practice. Sylvia Plath wrote exercise poems. Writing poetry is itself a form of exercise, a discipline as much as it is a calling and an art. And a discipline always asks for exercise. I tell my students that you can't read about playing tennis in a book and then go out and be a good tennis player. You have to be out there hitting that ball and hitting it again and again to become the best tennis player possible. So if you want to be a good poet, you have to be working and working and working on the craft. Practice. Practice. Practice."

""Lament" is in some ways a praise song, a love poem to the English language, which, together with other languages like Spanish and Chinese, I continue to view as a wonderful achievement of the human species. The English language is capable of overcoming the separate identities that divide us even as it sometimes is deployed in erecting those separations."

"Familial relationships are never simple, are they? I think if you had a simple family life, you would have been very lucky. Love is so complicated. My father loved us, but he beat us! How do you come to terms with this very loving man who also was an abusive man?"

"There's so much of this mixing occurring all over the world, and the political stability and openness to the transformations that are happening here are not in place yet. America allows it to happen, although not without pain."

"The sooner you learn that you have to be independent, that you are alone, and if there are people to help you it's a blessing, but it's not a given-I think this is the beginning of strength and wisdom."

"Poetry is what has saved me through the years. I started writing when I was about nine. I discovered that I could go into a space where there is language-language that is mine, which is completely private and where I can do anything with it. I can curse at someone I cannot curse otherwise. I can create a space of beauty when all around me is poverty and deprivation. I can experience an uplifting of the spirit when all around me things are trying to pull me down. That act of writing the poem is the act that has centered me all my life."

"The political and social struggle for civil rights itself can transform the outsider into a citizen."

"Home and place are where we humans are grounded."

"(What does that say about the creative process of poetry?) I suppose it is an example of the inexplicability of the creative process. It works through ordinary feelings, familiar relationships, even when it sets itself a grand or historical challenge. But it seizes on what is hidden from everyday view, the strangeness in our dailiness that we need to make meaning of or for. The creative process is uncanny. It remains unknowable because it works with the not yet known. As for the conditions that support creativity, I know what I need as a poet. I need time-quiet time-and pen and paper."

"It is poetry, she says, that helped the rebellious and restless nomad find herself and her place. "Listening and telling my own stories," she says, "I am moving home.""

"Yes, we were dreamers when we advocated legislation for Unemployment Insurance, for Social Security, for minimum wages. They laughed at our crazy ideas. Although we have not reached perfection, many of our ‘wild dreams' have now become realities of everyday life."

"Once after he was re-elected, he said: I have accepted the presidency again because I am foreign-born, and I am proud of the great service we have performed for America. When we banished the sweatshops, when we reduced the hours of work, when we increased wages, when we provided health centers, when we established Unity House, when we participated in community life, when we eliminated worry, torture, hunger and starvation, we performed a service for the future of America."

"He summed up his view on strikes this way: First you get a whip, and then when everyone knows you have it, you put it in the refrigerator."

"I think that my years in Lodz and the prison days that followed helped me a lot. Even as a child I saw what despotism and dictatorship meant."

"When he announced his retirement on March 16, 1966, he told fellow union officers, I didn't have a life, I had a union life. He went on: You know my nature. If I'm president I can't only be president from morning till night. It has to be from morning until the next morning."

"D.D. reviewed the struggles of the ILGWU through difficult years, as it surmounted great obstacles and fought enemies outside and inside. Sentence by sentence, he built up a compelling picture of the tremendous significance of our organization's achievements. One got a new conception of the International, of the boundless energy, stubborn devotion to an ideal, and stamina it had taken to rebuild the organization out of the wreckage left by the dual union after the disastrous 26-weeks' strike in New York in 1926. That had been our first defeat, he pointed out; it left the ILGWU saddled with a debt exceeding $2,000,000, a shameful monument to the reckless spending orgy which characterized the "left wing" administration then in power. The International had ridden out the storm and cleared the bulk of its obligations, and its 35th anniversary was being celebrated with the greatest convention it had ever held. The ILGWU membership had dropped from 110,000 in 1920, to 40,000 in January 1, 1933. Now height of nearly 200,000. At this 22nd biennial it had climbed to gathering were 369 delegates, 143 locals, and 13 joint boards, located in 73 cities in 16 states and Canada. Our president dwelt on how the union had pioneered in collective bargaining, and in labor education, enlisted the aid of public-spirited citizens and government officials in the fight to eliminate sweatshops, protected the health of the workers, participated in community activities, given aid to charitable institutions, and helped other labor organizations both in this country and abroad in their battles to uphold human rights. The International had reduced working hours in our industry to 35, won high minimum wage scales, and established the right of workers to their jobs, so they could not be discharged without review by a proper impartial tribunal. Dubinsky touched upon the 1930 industrial upheaval, when tens of thousands of our workers lost their jobs, employers forced work conditions down to the lowest possible level, and the sweatshop in its worst forms reappeared. In the three years following, garment makers were close to starvation. When the National Industrial Recovery Act came into being as a part of the New Deal, our workers benefited greatly, Dubinsky recalled, "largely because of the militancy of our union and its readiness not only to threaten to strike, but actually to resort to strikes when the occasion called for it""

"Dubinsky regarded as a mistake the efforts of the Darrow Commission to maintain the small business man's existence at all costs. "From the first day of the depression," he declared, "it was clear that the little man could survive only at the expense of labor. Unwilling to admit that economic forces were working against him, and that he would shortly become a part of the working class himself or starve, the small business man continued a haphazard existence by slashing wages here, chiseling there, lengthening hours. "The little business man ought to realize that as a capitalist he cuts a sorry figure, and that no legislation or other force can turn the clock back for him. In any event, labor does not propose to be exploited by him. We refuse to return to the sweatshop or permit the degradation of our workers to justify or extend the existence of the small business man.""

"Applause rocked the big auditorium as our president finished with these words: "It was an outcry of injustice against miserable conditions that finally prompted the Government to begin thinking and talking and considering social legislation. But it will be the power of organized labor that will make it not only the subject for discussion, but a matter of law, a matter of practice, a matter of relief to the oppressed..."We are serving humanity, fighting for freedom...Our cause is just and our purpose is noble. Our defeats are only temporary setbacks. We are bound to win...United as never before, shoulder to shoulder, let us go marching on to our future battles and more glorious victories.""

"Gavel in one hand and cigar in the other, he conducted the convention sessions masterfully. Much has been said and written, both commendatory and critical, about the president of our International, since that convention. Some observers have compared him to the young David slaying the giant Goliath; others consider him almost a demigod whose wisdom cannot even be questioned. Reactionaries classify him among the hated New Dealers, a connotation damning him in the eyes of profiteers, Tammany politicians, and gangsters."

"I came to know Dubinsky in the following years as a man of tremendous vitality, ready to undertake almost any big task, provided he was sure the huge membership of the International was behind him. An individual of strong feelings, sensitive and impulsive, he could alternately be ruthless or break out in tears of humility."

"My first realization of inequality and injustice grew out of these experiences in my early childhood. I saw that there were those who commanded and those who obeyed, and probably because of my own rebellion against my mother, who ruled my life and who for me personified all despotism, I instinctively sided with the latter. Why, I asked myself, should mother be able to rise when she pleased, while the servants had to rise at an early hour to carry out her orders? After she had raged at them for some mistake, I would implore them not to endure such treatment, not realizing that necessity held them as tightly to our home as it had held the peasants to the feudal landlords. (page 4)"

"Our conference [Women's Congress in Bern] had two tasks to perform: to publicize the fact that in spite of the vetoes of their governments and the opposition of the labour leaders, women had met and worked together for peace and for Socialism; our second task was to formulate slogans for this struggle and to publish a leaflet for women to whom the reaction to the war marked a first approach to social problems, to explain the causes and consequences of the war and the manner in which they could be abolished. Our appeal to them began: "Where are your husbands, your brothers, your sons? Why must they destroy one another and all that they have created? Who benefits by this bloody nightmare? Only a minority of war profiteers...Since the men cannot speak, you must. Workingwomen of the warring countries, unite!" (page 131)"

"The path of least resistance can very easily become a trap and the price one pays for taking it may ultimately come too high. This has certainly been the case with Russia. The trials and executions of the past two years which have dishonoured not only Russia but the entire revolutionary movement, may cancel in the memory of mankind the gigantic social and technical achievements of the Revolution. These crimes did not begin with Stalin. They are links in a chain that had been forged by 1920. They were implicit in the development of the Bolshevik method-a method which Stalin has merely amplified to incredible proportions and used for his own non-revolutionary ends. (page 185)"

"After reading this chronicle of my collaboration with the international labour movement in its periods of victory and defeat, the reader is entitled to ask where I stand now. At sixty I am drawing conclusions from those experiences. My belief in the necessity for the social changes advocated by that movement and for the realization of its ideals has never been more complete than it is now when victory seems so remote. I am more than ever persuaded that a militant international labour movement must be the instrument of those changes. The experience of over forty years has only intensified my Socialist convictions, and if I had my life to live over again, I would dedicate it to the same objective. This does not mean that I do not recognize my own mistakes or those of the groups in which I have worked. (page 314)"

"It is this that kills the spirit of the labour movement-not only in Russia, but throughout the world: that an Idea which has inspired whole generations to matchless heroism and enthusiasm has become identified with the methods of a régime based upon corruption, extortion and betrayal; and last, but not least, that the sycophants and assassins of this régime have infected the world labour movement. In this, Bolshevism identifies itself more and more with the methods of Fascism. I am among the few people who have not been surprised at the various abrupt changes in the tactics of the Communist International. I knew that its tactics were always imposed, rather than accepted, and as they never corresponded to conviction, there has been no need of any psychological adaptation. These changes have been the result of bargains, or the failure of bargains, between Stalin and the military and diplomatic authorities of other countries. (page 319)"

"If a new world war-which can no more make the world safe for democracy than did the last-does not plunge us into a new nightmare within the next few years, I believe that the international labour movement can be built again, and that in this movement and its courage and solidarity lies the only hope for humanity. Such a movement will have learnt from its past defeats at the hands of Fascism and from the mistakes and the betrayals of the Russian experiment. A new world war, with the inevitable rise of totalitarianism of various sorts within the democratic countries, can very well kill the possibility of such international action for decades to come. I am proud to have lived and worked with the artisans of a new social order. Many of them are now dead or defeated-in exile or in their own countries. But a new generation will take their place-to build more wisely and more successfully on the foundations we have laid. (page 319)"

"Alix Kates Shulman's narrator quotes the real memoir of revolutionary socialist Angelica Balabanoff: "the experience of the individual in relation to historic events does not belong to oneself alone.""

"The two leading Communist women of Russia proved the greatest contrast. Angelica Balabanoff lacked what Kollontay possessed in abundance: the latter's fine figure, good looks, and youthful litheness, as well as her worldly polish and sophistication. But Angelica had something that far outweighed the external attributes of her handsome comrade. In her large sad eyes there shone profundity, compassion, and tenderness. The tribulations of her people, the birth-pangs of her native land, the suffering of the downtrodden she had served her whole life were deeply graven on her pallid face…I left the dear little woman with mixed feelings. Soothed and comforted by her rich fount of love, I at the same time disapproved of her acquiescence in the evils and abuses about her. I had known of her as a fighter, always firm and unflinching in her stand. What had made her so passive now, I wondered. Communists enjoyed the right of criticism, as I had learned from the Bolshevik press. Why, then, did Angelica not use her pen and voice in and out of the party? It kept worrying me and I sought an opportunity to speak to her woman comrade who had served us tea. From her I learned that Angelica had been secretary of the Third International. In that capacity she had fought determinedly against the growing bureaucracy of the clique led by Zinoviev, Radek, and Bukharin. As a result she was most unceremoniously kicked out and denied all responsible work. [...] Her mental state was due to the methods employed by her party, including the wide-spread suffering, the terror, and the cheapness of human life. Angelica could not face them…she suffered more than most of her comrades from the latest somersault of her idol Ilich. To see constantly the hungry crowds around the bakeries and pastry-shops was torture to one who, like Angelica, felt guilty to accept the gift of even a few biscuits from her Swedish friends. It was a purgatory which only we, who knew her well, could appreciate."

"Angelica Balabanoff paid us a visit last week, and brought us personal greetings from [[Emma|Emma Goldman. The poor soul changed a lot since I have seen her in Berlin last: she looks so old! But not only physical (sic) she has changed, she seems to be so pessimistic and depressed. Her lectures are not very successful we are told, and if not for the Italians it would be worse still. She is envying Emma that she can be active in England, just the country where she would love to be. And Emma enrages her that she is in the states: that how it is, nobody can have ones choice, even not in the most elementary and simplest things these days, it is a miserable state of things."

"Angelica Balabanoff was the last great representative of the nineteenth century revolutionary tradition in Russia. Her emphasis upon ethical values, her thrust for liberty and equality, and her deep concern for the poor of all countries put her squarely in the sentimental socialist movement which appeared first in the 1830's and 1840's in Western Europe. She was a romantic idealist, in many ways an anarchist, and a true European and internationalist. Thus, she was one of the first of the old socialists to recognize that Lenin and his Bolshevik colleagues, who were riding the storm of the Russian Revolution and creating the new Soviet State, were cynical, ruthless, and self-interested. She therefore left Moscow and the Third International in 1921 and was expelled from the Communist Party a few years later for placing her ideals and integrity above the demands of the Party, even of Lenin."

"most readers will note that Miss Balabanoff resembles not only some of the early romantic socialists but also some of those active in women's liberation movements today, especially those whose parents represent the affluent society. Above all, Balabanoff provides insights concerning the international socialist movement during the first two decades of the twentieth century. She is especially informative concerning socialism among the poor Italian textile workers in northern Italy and in Switzerland, but she also attended the crucial 1907 congress of the Russian Social Democratic Party. Before the war, her extraordinary talents as a speaker and as an interpreter-she spoke six languages fluently-brought her into close contact and often friendship with all of the socialist leaders, Auguste Bebel, Clara Zetkin, Rosa Luxemburg, Jules Guesde, Jean Joures, and all of the Italian leaders. Mussolini received her greatest attention and her deepest contempt, not only for his betrayal of socialism in 1914 for French money, but also because of his servility and his gross interest in the things of this world, rather than in helping the poor."

"When Angelica Balabanoff died in Rome on November 25, 1965, at the age of eighty-seven, an obituary referred to her as "one of the most striking personalities of the International Socialist Movement." Her life since 1878 was marked by activism in a wide range of radical causes. As a leader of the Italian Socialist party (PSI) and later of the Italian Social Democrats as well as an intransigent antifascist and a dedicated humanist, Balabanoff was a key figure in the history of European radical politics."

"The guideline for her own life was clear; "there has never been any conflict between my heart and my brain.""

"At the time that Balabanoff joined the PSI, concern for the emancipation of women was already a stated party goal largely through the work of Anna Kuliscioff's"

"As her old friend Bertram Wolfe observed, "she is too honest with herself not to realize that her dream has failed to come true.""

"Balabanoff's position was characteristic of the general movement and in keeping with her previous view that women's rights issues were secondary to the question of the workers' struggle. She sought to make proletarian women and men aware of capitalistic society as their common enemy, but she was most sympathetic to women, since they often bore the burdens of class oppression as well as the brunt of fascism and war. Balabanoff became highly emotional when describing their suffering and hoped to rouse women from their passivity."

"She had not wavered in what she believed to be the true work of socialists; that is, the education of the masses toward a consciousness of their human and social rights resulting in a spontaneous mass movement that would inevitably lead to an egalitarian society."

"Living in New York, she discovered support for Mussolini in some Italian-American and conservative circles before the United States entered World War II, and so she edited and wrote a small periodical, Il Traditore, which between January, 1942, and May, 1943, contained a series of articles describing Mussolini's early years, his persecution of socialists, and the fascist record of assassinations and brutality in Italy.""

"One writer noted that "her single most remarkable trait [is] her total integrity, which is why she fail[ed] in the game of power politics"; while another wrote that "to listen to her soft, compassionate voice, telling of the suffering of the people of Italy and all over Europe. . is to understand that revolutionary faith can be synonymous with humanitarianism.""

"Like many other Social Democratic women, she did not examine specifically how Marxist theory related to women, and her approach still remained quite reductionist or economistic when it came to the "woman question." Nevertheless, she showed increasing interest in the crucial role women could play in creating a socialist society and clearly seemed aware of specific problems women faced in the postwar world."

"Throughout her life, in letters and other personal expressions, Balabanoff consistently emphasized her sense of duty to alleviate the sufferings of others. While she recognized that society and nature contained no perfect justice, she believed that self-denial and moral humility provided the only real guidelines for the realization of her ideal "to share the sufferings and deprivations of the poorest among the poor." In the sense that the party had remained her family and the workers her children, the obituary in the Corriere della sera correctly pointed out "the only monogamy to which she felt morally pledged was to that of her own ideology." Peace, equality, social welfare, and justice were her values."

"Balabanoff supported the organizing of working-class women and wrote several pamphlets on women's liberation-among them a denunciation of the Baryshnyas, "young ladies from petty-bourgeois families accustomed to idleness and being kept by men of wealth and position." She also maintained that when asked to assume leadership responsibilities in the Women's Union, she refused because she claimed to have neither the interest nor the talent for such work."

"Victor Serge describes her as secretary: "Perpetually active, she hoped for an International that was unconfined, open-hearted and rather romantic.""

"The issue of dissent from established doctrine was clearly in her mind when she wrote: "You have to choose between what you conceive to be your duty, between your personal dignity and honesty, and your collaboration with this institution.... You can't expect a revolutionist to remain indifferent when methods he considers damaging are applied to the movement he is supposed to serve.""

"Balabanoff, the revolutionary humanist."

"You are right to believe in the goodness of people. Keep doing what you do; working hard, loving, laughing, forgiving and doing your bit might not change the whole world, but it will change you for the best."

"Diversity isn’t just having a black person here and there. It’s about where they can have some kind of influence and power, and have a say in how things should run."

"In terms of number, we do believe that the numbers who have been taken into Gaza is somewhere in the dozens. We have not received any sort of confirmation on specific numbers of soldiers and civilians who have been taken and how many of those are believed to be alive or dead. We know that the Israeli military is still gathering information. And, Erin in fact, Israeli police have told family members if they don't know where their family members are, if they can reach out to the Israeli police and bring them pieces of clothing or hairbrushes that have DNA samples on them so that that could potentially help them identify family members."

"I would sooner play in a good British picture than in the majority of American pictures I have seen."

"Relatives cannot help you in the studios. You stand or fall by your own efforts. My father and I have only ever worked in one picture together – that was Halfway House – and the producer was casting a father and daughter. Perhaps it was natural that he chose us, but my father did not get me that job, neither did I get him his."

"Acting is my highest form of intelligence, the time when I use the best part of my brain. I was always told, by my married friends, for example, that I could apply that intelligence to something else, some other aspect of living, but I can't. I don't have the same flair in other things."

"I'd tread very softly in that area. Very softly. I certainly wouldn't rush into anything again, and I'd have to have an awful lot in common with anyone I'd consider marrying next time. Why so many marriages? It was absolute conservatism on my part. I was brought up to feel that if you wanted to have an affair with a man, well, you married him. I have friends who, if they'd followed that rule, would have collected an awful lot of pieces of paper by now."

"I like being a woman, and it may be small‐minded of me, but I also like being given flowers, having the door opened for me, being cherished by a man. And a woman should look after a man, mother him. It's give and take. It evens out. I'm a complete romantic – and very happy to be one."

"For me, most relationships with men have been like pregnancies – they last only nine months. One of my marriages lated only three months. It wasn't a marriage at all but a serious mistake."

"There were situations that were hard for parents to turn down. It's difficult to turn down a chance to star with Laurence Olivier, to say, 'No, she has to go to school'. They had a big decision to make ... I was interested in everything. I wanted to be a scientist. I would've loved to go on and on at university. But you can't do everything in life."

"In classical theatre in Europe, everybody plays all kinds of parts. Juliets go on to play the Nurses; they don't want to play Juliet again. I think we've got to remember to grab onto our perks, whatever is the good thing about each age. Each stage of life should be a progression."

"I was quite an athlete, my muscles were strong from dancing, so the tail was just fine. I swam like a porpoise."

"I always said that 'Send In The Clowns' was the best gift I was ever given. But I've always thought before I decide I don't want to do theater anymore, I'd like to have a vehicle that gave me the scope to do something beautiful. Maybe this is it."

"Glynis Johns is already a professional actress. She got her chance two years ago when the child principal of a children's play fell ill and she took over the part without a rehearsal. Last year she made a hit in the emotional child's part in Elmer Rice's "Judgement Day," and her naturalness in putting over the temperamental storms of Midge Carne puts her high up in rank of child character actresses. Several London critics have compared her to Bonita Granville. She has an intelligent little face which has character without prettiness and, properly handled, should do interesting work."

"Glynis has light brown hair, blue eyes, and is five feet four inches in height. Dancing is still of great interest to her and is her favourite recreation, coupled with the collecting of good syncopated numbers: Glenn Miller's In the Mood is her favourite. Her favourite classical composers are Grieg, Mozart and Debussy. Riding, tennis and ice skating are her sports, and her ideal holiday is one spent in a mountain resort where there is plenty of night-life. Her favourite reading is autobiographies, preferably those of celebrities she knows personally."

"Glynis’s CV stands up strongly when compared to fellow actors of her generation and younger like Angela Lansbury, Judi Dench, Joan Collins and Maggie Smith, who all received Damehoods – so it would be nice if the government could make the same gesture for her as she turns 100."

"Of course, she came across as supremely confident, but in private she suffered quite crippling stage fright that she never really got over – only managed – so that makes her career even more remarkable."

"Glynis powered her way through life with intelligence, wit, and a love for performance, affecting millions of lives. She entered my life early in my career and set a very high bar on how to navigate this industry with grace, class, and truth. Your own truth. Her light shined very brightly for 100 years. She had a wit that could stop you in your tracks powered by a heart that loved deeply and purely. Today is a somber day for Hollywood. Not only do we mourn the passing of our dear Glynis, but we mourn the end of the golden age of Hollywood."

"During that early period, when suffragette tactics consisted of trying to reach the House of Commons, and in the first arrests when speaking in the lobby, my sister Anne was the first Scotswoman arrested. She had gone to London a day or two before. Called by my father to come downstairs, I found him with the Glasgow Herald open before him with a banner headline in the centre page: “Glasgow Councillor’s daughter arrested”. He said, “did you know about this.” I replied, “I knew she was going to a meeting but I did not know anything else. He looked at me under his brows in the way we regarded as serious and I oozed out of the room. He came home in the evening quite reconciled to it, and when Anne came home after fourteen cold days in Holloway Prison he took her to a municipal reception saying to her, “Put on your prettiest dress and come with me.” She looked charming and he introduced her all round as “My prisoner daughter”."

"I had a lovely time in Wales speaking and building up their branches."

"They chose me to go to Wales because Wales had been difficult when they had tried other people."

"I got to know all the headmistresses you see and nearly all of them suffragists."

"They were swooped into the movement so that Wales had a very representative group of women."

"The most intelligent women, it got the women that were leaders."

"When Carmella gave me the present of a hearing trumpet she may have foreseen some of the consequences. (first line)"

"Houses are really bodies. We connect ourselves with walls, roofs, and objects just as we hang on to our livers, skeletons, flesh and bloodstream. (p13)"

""I am never lonely...Or rather I never suffer from loneliness. I suffer much from the idea that my loneliness might be taken away from me by a lot of mercilessly well meaning people. Of course I never hope that you will understand me, so all I ask is that you do not imagine that you are persuading me into something when you are actually forcing me against my will." (p18)"

"Strange how the bible always seems to end up in misery and cataclysm. I often wondered how their angry and vicious God became so popular. Humanity is very strange and I don’t pretend to understand anything, however why worship something that only sends you plagues and massacres? and why was Eve blamed for everything? (p20)"

"If I remember correctly writers usually find some excuse for their books, although why one should excuse oneself for having such a quiet and peaceful occupation I really don't know. Military people never seem to apologize for killing each other yet novelists feel ashamed for writing some nice inert paper book that is not certain to be read by anybody. Values are very strange, they change so quickly I can’t keep track of them. (p21)"

"“...I believe in inspiration, an inspired conversation between two people with some mysterious affinity can bring more joy into life than even the most expensive kind of clock. Unfortunately there are very few inspired people and one has to fall back on one’s own store of vital fire, this is most exhausting especially, as you know, I have to work day and night even if all my bones ache and my head is swimming and I am fainting with fatigue and nobody understands my mortal fight to keep on my feet and not to lose my inspired joy of life even if I do have palpitations of the heart and they drive me like a poor beast of burden I often feel like Joan of Arc so dreadfully misunderstood and all those terrible cardinals and bishops prodding her poor agonized mind with so many unnecessary questions. I can’t help feeling some deep affinity with Joan of Arc and I often feel I am being burned at the stake just because I have always refused to give up that wonderful strange power I have inside me that becomes manifested when I am in harmonious communication with some other inspired being like myself.” (p25)"

"Before taking up the actual facts of my experience, I want to say that the sentence passed on me by society at that particular time was probably, surely even, a god-send, for I was not aware of the importance of health, I mean of the absolute necessity of having a healthy body to avoid disaster in the liberation of the mind. More important yet, the necessity that others be with me that we may feed each other with our knowledge and thus constitute the Whole…The time had not come for me to understand. What I am going to endeavor to express here with the utmost fidelity was but an embryo of knowledge. (from first page)"

"I am afraid I am going to drift into fiction, truthful but incomplete, for lack of some details which I cannot conjure up today and which might have enlightened us. This morning, the idea of the egg came again to my mind and I thought that I could use it as a crystal to look at Madrid in those days of July and August 1940—for why should it not enclose my own experiences as well as the past and future history of the Universe? The egg is the macrocosm and the microcosm, the dividing line between the Big and the Small which makes it impossible to see the whole. To possess a telescope without its other essential half—the microscope—seems to me a symbol of the darkest incomprehension. The task of the right eye is to peer into the telescope, while the left eye peers into the microscope. (August 24, 1943)"

"There are things that are not sayable. That’s why we have art. (2009)"

"Typically, young women of her class were expected to marry someone rich and titled, but she rebelled almost from childhood...She was a wonderful mother to those children and a treasure for Mexico and for me...She made a decision to live her own life and not the life that was expected of her. Or perhaps she followed a vocation more than she made a decision. I am filled with admiration for her integrity—defending it against the rules of a social class that prevented gifted people from becoming all that they had in them to become. Carrington never gave in...She defended her integrity from the beginning of her life in a very blunt way"

"Widely read in alchemical writings, a regular pilgrim since 1971 to the lamas in exile from Tibet, analysed by followers of Jung, and loyal to a fierce and personal brand of feminist idealism, Leonora Carrington never altogether sheds in her quest for wisdom a wonderful, saving mischievousness. Her great friend and collector Edward James wrote over her door in Mexico, "This is the house of the Sphinx." A sphinx, yes, but a sphinx who sets riddles not to confound or mock but to provoke laughter and open doors in the chambers of the mind, where love and fear and the other passions have their seat. She has said, "I try to empty myself of images which have made me blind": in many ways she is breaking spells which blind others' sight too, although the landscape she travels remains a place enchanted."