Women academics from the United States

"We must include in any language with which we hope to describe complex data-processing situations the capability for describing data. We must also include a mechanism for determining the priorities to be applied to the data. These priorities are not fixed and are indicated in many cases by the data. Thus we must have a language and a structure that will take care of the data descriptions and priorities, as well as the operations we wish to perform. If we think seriously about these problems, we find that we cannot work with procedures alone, since they are sequential. We need to define the problem instead of the procedures. The Language Structures Group of the Codasyl Committee has been studying the structure of languages that can be used to describe data-processing problems. The Group started out by trying to design a language for stating procedures, but soon discovered that what was really required was a description of the data and a statement of the relationships between the data sets. The Group has since begun writing an algebra of processes, the background for a theory of data processing. Clearly, we must break away from the sequential and not limit the computers. We must state definitions and provide for priorities and descriptions of data. We must state relationships, not procedures."

"From then on, when anything went wrong with a computer, we said it had bugs in it."

"At present, we're putting on paper a lot of stuff that never needed to be on paper. We do need to keep the records. But there isn't any reason for printing them. The next generation growing up with the computers will change that."

"I handed my passport to the immigration officer, and he looked at it and looked at me and said, "What are you?""

"In total desperation, I called over to the engineering building, and I said, "Please cut off a nanosecond and send it over to me.""

"At the end of about a week, I called back and said, "I need something to compare this to. Could I please have a microsecond?""

"There's something you learn in your first boot-camp, or training camp: If they put you down somewhere with nothing to do, go to sleep — you don't know when you'll get any more."

"I had a running compiler and nobody would touch it. ... they carefully told me, computers could only do arithmetic; they could not do programs."

"I've always been more interested in the future than in the past."

"I've received many honors and I'm grateful for them; but I've already received the highest award I'll ever receive, and that has been the privilege and honor of serving very proudly in the United States Navy."

"[The Computer] was the first machine man built that assisted the power of his brain instead of the strength of his arm."

"They're going right to building them bigger and bigger and faster and faster. They'd do much better to build a system of computers and have them operate in parallel. We'd get much more done, faster. (…) My analogy is that back in the early days of this country, when they moved heavy objects around, they didn't have any Caterpillar tractors and they didn't have any big cranes. They used oxen. And when they got a great, big log on the ground and one ox couldn't move it, they didn't try to grow a bigger ox. They used two oxen."

"It's just like planning a dinner. You have to plan ahead and schedule everything so it's ready when you need it. Programming requires patience and the ability to handle detail. Women are 'naturals' at computer programming."

"Life was simple before World War II. After that, we had systems."

"Humans are allergic to change. They love to say, "We've always done it this way." I try to fight that. That's why I have a clock on my wall that runs counter-clockwise."

"We're flooding people with information. We need to feed it through a processor. A human must turn information into intelligence or knowledge. We've tended to forget that no computer will ever ask a new question."

"You manage things, you lead people. We went overboard on management and forgot about leadership. It might help if we ran the MBAs out of Washington."

"The wonderful thing about standards is that there are so many of them to choose from."

"The most dangerous phrase in the language is 'We've always done it this way!'"."

"Unsourced: One accurate measurement is worth a thousand expert opinions."

"A ship in port is safe; but that is not what ships are built for. Sail out to sea and do new things."

"If in doubt – do it."

"This saying has been in print already 1957, in Gerald Kershs "Fowler's End", p. 23."

"To me programming is more than an important practical art. It is also a gigantic undertaking in the foundations of knowledge."

"It's easier to ask forgiveness than it is to get permission."

"But Grace, then anyone will be able to write programs!"

"Admiral Hopper, ... is the first woman to receive America's highest technology award as an individual. The award recognizes her as a computer pioneer, who spent a half century helping keep America on the leading edge of high technology."

"For the truly creative mind in any field is no more than this — a human creature born abnormally, inhumanly sensitive. To him a touch is a blow, a sound is a noise, a misfortune is a tragedy, a joy is an ecstasy, a friend is a lover, a lover is a god, and failure is death. Add to this cruelly delicate organism the overpowering necessity to create — to create — to create — so that without the creating of music or poetry or books or buildings or something of beauty and meaning his very breath is cut off from him. He must create. He must pour out creation. By some strange unknown pressing inward urgency he is not really alive unless he is creating."

"An intelligent, energetic, educated woman cannot be kept in four walls — even satin-lined, diamond-studded walls — without discovering sooner or later that they are still a prison cell."

"There will be no real content among American women unless they are made and kept more ignorant or unless they are given equal opportunity with men to use what they have been taught. And American men will not be really happy until their women are."

"A man is educated and turned out to work. But a woman is educated — and turned out to grass."

"Profound as race prejudice is against the Negro American, it is not practically as far-reaching as the prejudice against women. For stripping away the sentimentality which makes Mother’s Day and Best American Mother Contests, the truth is that women suffer all the effects of a minority."

"Men and women should own the world as a mutual possession."

"It is a shameful sign of our arrogance that our history departments have almost no Chinese history in them, our literature courses almost no Chinese literature, our philosophy departments almost none of the great Chinese systems of philosophy. And our religious schools have been the most arrogant of all. This ignorant arrogant mind has become fixed in its patterns. It is the pattern which considers anything not American to be inferior — unless it be English."

"Euthanasia is a long, smooth-sounding word, and it conceals its danger as long, smooth words do, but the danger is there, nevertheless."

"Because psychologists have been able to discover, exactly as in a slow-motion picture, the way the human creature acquires knowledge and habits, the normal child has been vastly helped by what the retarded have taught us."

"I love people. I love my family, my children … but inside myself is a place where I live all alone and that's where you renew your springs that never dry up."

"All things are possible until they are proved impossible — and even the impossible may only be so, as of now."

"One does not live half a life in Asia without return. When it would be I did not know, nor even where it would be, or to what cause. In our changing world nothing changes more than geography. The friendly country of China, the home of my childhood and youth, is for the time being forbidden country. I refuse to call it enemy country. The people in my memory are too kind and the land too beautiful."

"What is a neglected child? He is a child not planned for, not wanted. Neglect begins, therefore, before he is born."

"[On the Chinese] They are marvellous friends and frightful enemies."

"[On Communism] It's a curious, impossible, impractical scheme of life, not based on anything sound, psychologically.""

"The secret of joy in work is contained in one word — excellence. To know how to do something well is to enjoy it."

"Nothing and no one can destroy the Chinese people. They are relentless survivors. They are the oldest civilized people on earth. Their civilization passes through phases but its basic characteristics remain the same. They yield, they bend to the wind, but they never break."

"Ah well, perhaps one has to be very old before one learns how to be amused rather than shocked."

"There was an old abbot in one temple and he said something of which I think often and it was this, that when men destroy their old gods they will find new ones to take their place."

"The truth is always exciting. Speak it, then. Life is dull without it."

"The young do not know enough to be prudent, and so they attempt the impossible, and achieve it, generation after generation."

"Shri Guru Granth Sahib is a source book, an expression of man's loneliness, his aspiration, his longings, his cry to God and his hunger for communication with that being. I have studied the scriptures of other great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I feel here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart varying from the most noble concept of God to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzled me until I learnt that they are in fact comparatively modern, compiled as late as the sixteenth century, when explorers were beginning to discover the globe upon which we all live as a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is a source of power I find in these volumes. They speak to persons of any religion or of none. They speak for the human heart and the searching mind..."

"I grew up believing that the novel has nothing to do with pure literature. So I was taught by scholars. The art of literature, so I was taught, is something devised by men of learning. Out of the brains of scholars came rules to control the rush of genius, that wild fountain which has its source in deepest life. Genius, great or less, is the spring, and art is the sculptured shape, classical or modern, into which the waters must be forced, if scholars and critics were to be served. But the people of China did not so serve. The waters of the genius of story gushed out as they would, however the natural rocks allowed and the trees persuaded, and only common people came and drank and found rest and pleasure. For the novel in China was the peculiar product of the common people. And it was solely their property."

"The Chinese novel was written primarily to amuse the common people. And when I say amuse I do not mean only to make them laugh, though laughter is also one of the aims of the Chinese novel. I mean amusement in the sense of absorbing and occupying the whole attention of the mind. I mean enlightening that mind by pictures of life and what that life means."

"Did one man write Shui Hu Chuan, or did it grow to its present shape, added to, rearranged, deepened and developed by many minds and many a hand, in different centuries? Who can now tell? They are dead. They lived in their day and wrote what in their day they saw and heard, but of themselves they have told nothing."

"Strangely enough, there were certain scholars who envied the freedom of obscurity, and who, burdened with certain private sorrows which they dared not tell anyone, or who perhaps wanting only a holiday from the weariness of the sort of art they had themselves created, wrote novels too, under assumed and humble names. And when they did so they put aside pedantry and wrote as simply and naturally as any common novelist. For the novelist believed that he should not be conscious of techniques. He should write as his material demanded."

"A good novelist, or so I have been taught in China, should be above all else tse ran, that is, natural, unaffected, and so flexible and variable as to be wholly at the command of the material that flows through him. His whole duty is only to sort life as it flows through him, and in the vast fragmentariness of time and space and event to discover essential and inherent order and rhythm and shape. We should never be able, merely by reading pages, to know who wrote them, for when the style of a novelist becomes fixed, that style becomes his prison. The Chinese novelists varied their writing to accompany like music their chosen themes."

"These Chinese novels are not perfect according to Western standards. They are not always planned from beginning to end, nor are they compact, any more than life is planned or compact. They are often too long, too full of incident, too crowded with character, a medley of fact and fiction as to material, and a medley of romance and realism as to method, so that an impossible event of magic or dream may be described with such exact semblance of detail that one is compelled to belief against all reason"

"Out of this folk mind, turned into stories and crowded with thousands of years of life, grew, literally, the Chinese novel. For these novels changed as they grew. If, as I have said, there are no single names attached beyond question to the great novels of China, it is because no one hand wrote them. From beginning as a mere tale, a story grew through succeeding versions, into a structure built by many hands."

"The people of China forged their own literature apart from letters. And today this is what lives, to be part of what is to come, and all the formal literature, which was called art, is dead. The plots of these novels are often incomplete, the love interest is often not brought to solution, heroines are often not beautiful and heroes often are not brave. Nor has the story always an end; sometimes it merely stops, in the way life does, in the middle of it when death is not expected. In this tradition of the novel have I been born and reared as a writer."

"The instinct which creates the arts is not the same as that which produces art. The creative instinct is, in its final analysis and in its simplest terms, an enormous extra vitality, a super-energy, born inexplicably in an individual, a vitality great beyond all the needs of his own living — an energy which no single life can consume. This energy consumes itself then in creating more life, in the form of music, painting, writing, or whatever is its most natural medium of expression. Nor can the individual keep himself from this process, because only by its full function is he relieved of the burden of this extra and peculiar energy — an energy at once physical and mental, so that all his senses are more alert and more profound than another man's, and all his brain more sensitive and quickened to that which his senses reveal to him in such abundance that actuality overflows into imagination. It is a process proceeding from within. It is the heightened activity of every cell of his being, which sweeps not only himself, but all human life about him, or in him, in his dreams, into the circle of its activity."

"The street is noisy and the men and women are not perfect in the technique of their expression as the statues are. They are ugly and imperfect, incomplete even as human beings, and where they come from and where they go cannot be known. But they are people and therefore infinitely to be preferred to those who stand upon the pedestals of art."

"Story belongs to the people. They are sounder judges of it than anyone else, for their senses are unspoiled and their emotions are free."

"Race prejudice is not only a shadow over the colored — it is a shadow over all of us, and the shadow is darkest over those who feel it least and allow its evil effects to go on. It is not healthy when a nation lives inside a nation, as colored Americans are living inside America. A nation cannot live confident of its tomorrow if its refugees are among its own citizens. For it is never the one who suffers injustice who is the injured one, but the one who is unjust. Slavery bred a race of idle and shiftless white men, and race prejudice continues the evil work. White people who insist on their superiority because of the color of the skin they were born with- can there be so empty and false a superiority as this? Who is injured the most by that foolish assumption, the colored or the white? In his soul it s the white man. It is the wise white people who ought now to be angry because of race prejudice, for as surely as night follows day our country will fail in its democracy because of race prejudice unless we root it out. We cannot grow in strength and leadership for democracy so long as we carry deep in our being this fatal fault."

"None who have always been free can understand the terrible fascinating power of the hope of freedom to those who are not free."

"Every great mistake has a halfway moment, a split second when it can be recalled and perhaps remedied."

"It may be that religion is dead, and if it is, we had better know it and set ourselves to try to discover other sources of moral strength before it is too late."

"Questions at home and school should be decided in the light of the future. It is a process of toughening, but not the sort of false physical thing that we have called toughening. Our boys and girls ought to know that the bully type, the false "tough," has been the first to break down under the actual fire of battle. The quiet, the calm, the determined have made the best soldiers. Why? Obviously the bully is insecure in himself- he blusters to muster his own courage. Children ought to know that. They ought to be taught to retort to the bully, "You're a coward or you wouldn't make such a noise about being brave. The really brave man simply acts brave- he doesn't have to talk about it.""

"I believe with all my heart that jimcrow is wicked and I know that it is a rotten core in our society. I know that we cannot say that we are a full democracy so long as jimcrow exists anywhere in our country. I will fight against it and refuse to countenance it in all was that I can, as long as I live. And yet I know that were all jimcrow laws to be abolished tomorrow, the war for the lberation of mankind would still not be won here. There would still be those not free, not equal."

"I don't know whether Abraham Lincoln knew exactly what he was doing when he freed the slaves. Perhaps he did it only as a war measure. The war, you remember, dragged along without any heart in it. Nobody seemed to want to fight. There was everything to fight for- the Union, the preservation of a country whole- but the idea of union, even of country, did not seem enough to make men want to fight... There were even plenty of people, accustomed to the small compact nations of Europe, who thought that perhaps this great expanse of America should not be one country, that it might be better if it were divided into nations instead of states. But others were determined that the continual bickering and quarreling between the little nations of Europe should not be repeated here and they were determined to keep the country whole and large, and among these was Abraham Lincoln."

"The greatest blow for freedom that was ever struck in the world's history, perhaps, was when Abraham Lincoln decided that the slaves of the South were to be free and he freed them. The South collapsed. The gentlemen who could spend their time fighting, sure of supplies from slave-tended lands, began to starve and go ragged. Their homes began to fall into ruin and their families to be hungry. Their morale was broken. The war was really won by the pen upon the paper which wrote these words, "are and henceforward shall be free.""

"I suppose Abraham Lincoln knew that was what would happen. He was very wise in the ways of men. He knew how people think and feel. Doubtless he knew that deeper than anything else in the hearts of men everywhere is the wish for simple freedom- freedom without any promises even of protection, of food, of security- just freedom. He knew that those people, so long bond, would leave even comfortable sheltered places where masters were kind, if they could only be free."

"Had Japan been a tenth as wise as Abraham Lincoln, had Hitler been a hundredth part as sensible, we today, the United States and England, would not have a chance in this war. Had those two enemies of ours coveted the lands upon subject peoples dwell today and had they whispered the magic word freedom to those peoples, they might have set half the world against us in a moment. But they have lost because they attacked lands already free, and because they have enslaved peoples accustomed to freedom. By this one thing alone, if by no other, they are doomed. They have misread the hearts and minds of men. By their enslavement of the peoples whom they have made subject by force of arms, they have aroused against themselves a greater force than can be found in any army, in any weapon. It is this- the will of men everywhere to be free. Let us learn today from Abraham Lincoln, as we fight this war still so far from victory. He could not win that war until he lit the fire in the hearts of men and women enslaved. Nothing had been enough to make men rise up and shout aloud for victory until that moment. A few men like war and enjoy it as a game. But most men and all women hate war. They will not fight with their whole hearts unless they are set aflame. And the torch is always the same words. Whisper those words and men and women will shout them aloud and sing them as they march. The words are simple but they are the most potent in the universe- they are the spiritual dynamite of victory. The words? "All persons held as slaves... are and henceforward shall be free.""

"I enjoy life because I am endlessly interested in people and their growth. My interest leads me to widen my knowledge of people, and this in turn compels me to believe in the common goodness of mankind. I believe that the normal human heart is born good. That is, it’s born sensitive and feeling, eager to be approved and to approve, hungry for simple happiness and the chance to live. It neither wishes to be killed, nor to kill. If through circumstances, it is overcome by evil, it never becomes entirely evil. There remain in it elements of good, however recessive, which continue to hold the possibility of restoration."

"I believe in human beings, but my faith is without sentimentality. I know that in environments of uncertainty, fear, and hunger, the human being is dwarfed and shaped without his being aware of it, just as the plant struggling under a stone does not know its own condition. Only when the stone is removed can it spring up freely into the light. But the power to spring up is inherent, and only death puts an end to it. I feel no need for any other faith than my faith in human beings."

"Like Confucius of old, I am absorbed in the wonder of earth, and the life upon it, and I cannot think of heaven and the angels. I have enough for this life. If there is no other life, than this one has been enough to make it worth being born, myself a human being. With so profound a faith in the human heart and its power to grow toward the light, I find here reason and cause enough for hope and confidence in the future of mankind."

"The common sense of people will surely prove to them someday that mutual support and cooperation are only sensible for the security and happiness of all. Such faith keeps me continually ready and purposeful with energy to do what one person can towards shaping the environment in which the human being can grow with freedom."

"In the midst of possible world war, of wholesale destruction, I find my only question this: are there enough people now who believe? Is there time enough left for the wise to act? It is a contest between ignorance and death, or wisdom and life. My faith in humanity stands firm."

"I became mentally bifocal, and so I learned early to understand that there is no such condition in human affairs as absolute truth. There is only truth as people see it, and truth, even in fact, may be kaleidoscopic in its variety. The damage such perception did to me I have felt ever since, although damage may be too dark a word, for it merely meant that I could never belong entirely to one side of any question. To be a Communist would be absurd to me, as absurd as to be entirely anything and equally impossible. I straddled the globe too young."

"Every event has had its cause, and nothing, not the least wind that blows, is accident or causeless. To understand what happens now one must find the cause, which may be very long ago in its beginning, but is surely there, and therefore a knowledge of history as detailed as possible is essential if we are to comprehend the present and be prepared for the future. Fate, Mr. Kung taught me, is not the blind superstition or helplessness that waits stupidly for what may happen. Fate is unalterable only in the sense that given a cause, a certain result must follow, but no cause is inevitable in itself, and man can shape his world if he does not resign himself to ignorance."

"In any war a victory means another war, and yet another, until some day inevitably the tides turn, and the victor is the vanquished, and the circle reverses itself, but remains nevertheless a circle. … I came home more torn in heart than any child should be, for I saw that each side was right as well as wrong, and I yearned over both in a helpless fashion, unable to see how, history being what it was, anything now could be done."

"Chinese are wise in comprehending without many words what is inevitable and inescapable and therefore only to be borne."

"The wild winds had been sown and the whirlwinds were gathering... and I was reaping what I had not sown... None of us could escape the history of the centuries before any of us had been born, and with which we had nothing to do. We had not, I think, ever committed even a mild unkindness against a Chinese, and certainly we had devoted ourselves to justice for them, we had taken sides against our own race again and again for their sakes, sensitive always to injustices which others had committed and were still committing. But nothing mattered today, neither the kindness nor the cruelty. We were in hiding for our lives because we were white."

"There is something to be said for losing one’s possessions, after nothing can be done about it. I had loved my Nanking home and the little treasures it had contained, the lovely garden I had made, my life with friends and students. Well, that was over. I had nothing at all now except the old clothes I stood in. I should have felt sad, and I was quite shocked to realize that I did not feel sad at all. On the contrary, I had a lively sense of adventure merely at being alive and free, even of possessions. No one expected anything of me. I had no obligations, no duties, no tasks. I was nothing but a refugee, someone totally different from the busy young woman I had been. I did not even care that the manuscript of my novel was lost. Since everything else was gone, why not that?"

"I am an inveterate homemaker, it is at once my pleasure, my recreation, and my handicap. Were I a man, my books would have been written in leisure, protected by a wife and a secretary and various household officials. As it is, being a woman, my work has had to be done between bouts of homemaking."

"Chinese were born, it seemed to me, with an accumulated wisdom, a natural sophistication, an intelligent naiveté, and unless they were transplanted too young, these qualities ripened in them. To talk even with a farmer and his family, none of whom could read or write, was often to hear a philosophy at once sane and humorous. If ever I am homesick for China, now that I am home in my own country, it is when I discover here no philosophy. Our people have opinions and creeds and prejudices and ideas but as yet no philosophy."

"Yet somehow our society must make it right and possible for old people not to fear the young or be deserted by them, for the test of a civilization is in the way that it cares for its helpless members."

"We are not empire builders. How important this fact is no American who has not lived in Asia can appreciate. It goes against our conscience, which is a very tender part of the American spirit. Therefore we are learning how to hold our allies, not by force of arms and government, but by mutual benefit and friendship. So much is already clear... I am therefore hopeful. In spite of dismaying contradictions in individuals in our national scene, I feel the controlling spirit or our people, generous, decent, and sane. In this mood of faith and hope my work goes on. A ream of fresh paper lies on my desk waiting for the next book. I am a writer and I take up my pen to write."

"Praise out of season, or tactlessly bestowed, can freeze the heart as much as blame."

"The bitterest creature under heaven is the wife who discovers that her husband’s bravery is only bravado, that his strength is only a uniform, that his power is but a gun in the hands of a fool."

"The person who tries to live alone will not succeed as a human being. His heart withers if it does not answer another heart. His mind shrinks away if he hears only the echoes of his own thoughts and finds no other inspiration."

"To eat bread without hope is still slowly to starve to death."

"You cannot make yourself feel something you do not feel, but you can make yourself do right in spite of your feelings."

"Order is the shape upon which beauty depends."

"Growth itself contains the germ of happiness."

"Some are kissing mothers and some are scolding mothers, but it is love just the same, and most mothers kiss and scold together."

"We should so provide for old age that it may have no urgent wants of this world to absorb it from meditation on the next."

"A dog barks when his master is attacked. I would be a coward if I saw that God's truth is attacked and yet would remain silent, without giving any sound."

"You can judge your age by the amount of pain you feel when you come into contact with a new idea."

"Buck's efforts on behalf of equality included tireless support for women's rights. She promoted modern birth control and called her friend Margaret Sanger "one of the most courageous women of our times," a person whose name "would go down in history" as a modern crusader for justice. In the 1930s and 1940s, Buck also spoke out repeatedly in support of an Equal Rights Amendment for women, at a time when opposition to it included the majority of organized women's groups."

"How does a woman of this magnitude and range slip away from our national consciousness? She has not exactly disappeared. Rather, as one reader of an earlier draft of this book shrewdly put it, she has been "hidden in plain sight," obscured beneath a caricature that belies her complexity and her achievement. … In the years after World War II, Buck's literary reputation shrunk to the vanishing point. She stood on the wrong side of virtually every line drawn by those who constructed the lists of required reading in the 1950s and 1960s."

"She was a spokesman on all sorts of issues: freedom of the press, freedom of religion, the adoptability of disadvantaged children, the future of China, especially the battle for women's rights, for education. If you followed in her trail, as I did, you were put in touch with almost every major movement in the United States — intellectual, social, and political."

"The most influential Westerner to write about China since thirteenth-century Marco Polo."

"Ah done been in sorrow's kitchen and Ah done licked out all de pots. Ah done died in grief and been buried in de bitter waters, and Ah done rose agin from de dead lak Lazarus."

"Gods always behave like the people who make them."

"I accept this idea of democracy. I am all for trying it out. It must be a good thing if everybody praises it like that. If our government has been willing to go to war and sacrifice billions of dollars and millions of men for the idea I think that I ought to give the thing a trial. The only thing that keeps me from pitching head long into this thing is the presence of numerous Jim Crow laws on the statute books of the nation. I am crazy about the idea of Democracy. I want to see how it feels."

"I am colored but I offer nothing in the way of extenuating circumstances except the fact that I am the only Negro in the United States whose grandfather on the mother's side was not an Indian chief."

"I am not tragically colored. There is no great sorrow dammed up in my soul, nor lurking behind my eyes. I do not mind at all. I do not belong to that sobbing school of Negrohood who hold that nature somehow has given them a lowdown dirty deal. Even in the helter-skelter skirmish that is my life, I have seen that the world is to the strong regardless of a little pigmentation more or less. No, I do not weep at the world — I am too busy sharpening my oyster knife."

"Sometimes, I feel discriminated against, but it does not make me angry. It merely astonishes me. How can any deny themselves the pleasure of my company? It is beyond me. But in the main, I feel like a brown bag of miscellany propped against a wall. Against a wall in company with other bags, white, red and yellow. Pour out the contents, and there is discovered a jumble of small things priceless and worthless. A first-water diamond, an empty spool, bits of broken glass, lengths of string, a key to a door long since crumbled away, a rusty knife-blade, old shoes saved for a road that never was and never will be, a nail bent under the weight of things too heavy for any nail, a dried flower or two still a little fragrant. In your hand is the brown bag. On the ground before you is the jumble it held — so much like the jumble in the bags, could they be emptied, that all might be dumped in a single heap and the bags refilled without altering the content of any greatly. A bit of colored glass more or less would not matter. Perhaps that is how the Great Stuffer of Bags filled them in the first place — who knows?"

"Ships at a distance have every man's wish on board."

"Well, Ah see Mouth-Almighty is still sittin' in de same place. And Ah reckon they got me up in they mouth now.""Yes indeed. You know if you pass some people and don't speak tuh suit 'em dey got tuh go way back in yo' life and see whut you ever done. They know mo' 'bout yuh than you do yo' self. They done 'heard' 'bout you just what they hope done happened.""If God don't think no mo' 'bout 'em than Ah do, they's a lost ball in de high grass."

"Janie saw her life like a great tree in leaf with the things suffered, things enjoyed, things done and undone. Dawn and doom was in the branches."

"After a while she got up from where she was and went over the little garden field entire. She was seeking confirmation of the voice and vision, and everywhere she found and acknowledged answers. A personal answer for all other creations except herself. She felt an answer seeking her, but where? When? How?"

"‘So de white man throw down de load and tell de nigger man tuh pick it up. He pick it up because he have to, but he donʼt tote it. He hand it to his womenfolks. De nigger woman is de mule uh de world so fur as Ah can see.’"

"There are years that ask questions and years that answer."

"The years took all the fight out of Janie’s face. For a while she thought it was gone from her soul."

"When God had made The Man, he made him out of stuff that sung all the time and glittered all over. Then after that some angels got jealous and chopped him into millions of pieces, but still he glittered and hummed. So they beat him down to nothing but sparks but each little spark had a shine and a song. So they covered each one over with mud. And the lonesomeness in the sparks make them hunt for one another, but the mud is deaf and dumb. Like all the other tumbling mud-balls, Janie had tried to show her shine."

"‘But youʼse takinʼ uh awful chance.’ ‘No moʼ than Ah took befoʼ and no moʼ than anybody else takes when dey gits married. It always changes folks, and sometimes it brings out dirt and meanness dat even de person didnʼt know they had in ʼem theyselves.’"

"All gods who receive homage are cruel. All gods dispense suffering without reason. Otherwise they would not be worshipped. Through indiscriminate suffering men know fear and fear is the most divine emotion. It is the stones for altars and the beginning of wisdom. Half gods are worshipped in wine and flowers. Real gods require blood."

"The wind came back with triple fury, and put out the light for the last time. They sat in company with the others in other shanties, their eyes straining against crude walls and their souls asking if He meant to measure their puny might against His. They seemed to be staring at the dark, but their eyes were watching God."

"Then you must tell ’em dat love ain’t somethin’ lak uh grindstone dat’s de same thing everywhere and do de same thing tuh everything it touch. Love is lak de sea. It’s uh movin’ thing, but still and all, it takes its shape from de shore it meets, and it’s different with every shore."

"It’s uh known fact, Pheoby, you got tuh go there tuh know there. Yo’ papa and yo’ mama and nobody else can’t tell yuh and show yuh. Two things everybody’s got tuh do fuh theyselves. They got tuh go tuh God, and they got tuh find out about livin’ fuh theyselves."

"Of course he wasn't dead. He could never be dead until she herself had finished feeling and thinking. The kiss of his memory made pictures of love and light against the wall. Here was peace. She pulled in her horizon like a great fish-net. Pulled it from around the waist of the world and draped it over her shoulder. So much of life in its meshes! She called in her soul to come and see."

"Mama exhorted her children at every opportunity to "jump at de sun." We might not land on the sun, but at least we would get off the ground."

"Research is formalized curiosity. It is poking and prying with a purpose. It is a seeking that he who wishes may know the cosmic secrets of the world and they that dwell therein."

"If you haven’t got it, you can’t show it. If you have got it, you can’t hide it."

"Love, I find is like singing. Everybody can do enough to satisfy themselves, though it may not impress the neighbors as being very much."

"there certainly have been excellent storytellers and writers within anthropology. That’s one of the reasons I co-edited the book Women Writing Culture (1996) because I was really interested in finding the canon of women writers within anthropology who had written well. Anthropologists like Ella Deloria, Zora Neale Hurston, and Barbara Myerhoff, among others, have been amazing writers."

"Things get so wrapped up into what someone is...I mean, in minority groups, whether they adhere to a genre. It's like the genre is making them, instead of them making literature. And Zora Neale Hurston is a good example of someone who's suffered because of that. That's why she got lost for so many years. She was uncompromising and did what she thought was right, and there were Black writers during the Harlem Renaissance who rejected her because they thought she was... well, you hear these strange things, like they said she was "too loud," which I don't understand. What does that mean? On the one hand, she was accused of playing up to whites; on the other hand, she did these wonderful anthropological studies of folk tales in her book Mules and Men. A lot of the misunderstanding about Zora Neale Hurston comes from the fact that people were trying to fit her into some existing pigeonhole. And she resisted that."

"I see the "choral" first chapter of Hurston's Their Eyes Were Watching God as a great exercise in writing multiply, voicing a community."

"“Their Eyes Were Watching God,” which I read for the first time only five years ago, and which made me fall in love with Zora Neale Hurston. I was knocked out by her eye for detail, her rigorous use of formal and vernacular languages and the depth of her narrative perspectives. Since then, I’ve read her stories and essays and found her throughout to be an independent thinker."

"Black writers, of whatever quality, who step outside the pale of what black writers are supposed to write about, or who black writers are supposed to be, are condemned to silences in black literary circles that are as total and as destructive as any imposed by racism. This is particularly true for black women writers who have refused to be delineated by male-establishment models of femininity, and who have dealt with their sexuality as an accepted part of their identity. For instance, where are the women writers of the Harlem Renaissance being taught? Why did it take so long for Zora Neale Hurston to be reprinted?"

"The growth of entrepreneurial classes throughout the world is an asset in the promotion of human rights and individual liberty, and it should be understood and used as such. Yet peace is the first and most important condition for continued prosperity and freedom. America's military power must be secure because the United States is the only guarantor of global peace and stability. The current neglect of America's armed forces threatens its ability to maintain peace."

"But in terms of Saddam Hussein being there, let's remember that his country is divided, in effect. He does not control the northern part of his country. We are able to keep arms from him. His military forces have not been rebuilt."

"If you have any doubt about the degree with which this is self-defense, just look at those pictures from September 11th."

"I don't think that anybody could have predicted that these people would take an airplane and slam it into the World Trade Center, take another one and slam it into the Pentagon, that they would try to use an airplane as a missile"

"This is your baby. Go do it."

"In light of 50 years of bondage of Eastern Europe, [invading the Soviet Union in 1948 to prevent it from acquiring nuclear weapons] was probably a reasonable thing to do."

"Punish France, ignore Germany, and forgive Russia."

""Protests are a part of our democratic heritage and our democratic privilege ... US and British efforts in Afghanistan and Iraq] are finally getting those countries to the place that actually people might have the same privilege of protest". The Guardian, 2003-11-15"

"Oh, indeed there is a tie between Iraq and what happened on 9/11. It's not that Saddam Hussein was somehow himself and his regime involved in 9/11, but, if you think about what caused 9/11, it is the rise of ideologies of hatred that lead people to drive airplanes into buildings in New York."

"...it is a longstanding principle that sitting national security advisers do not testify before the Congress."

"As I was telling my husb— As I was telling President Bush."

"We are at war, and our security as a nation depends on winning that war."

"Condoleezza Rice: But I don't remember the al‐Qaeda cells as being something that we were told we needed to do something about. Richard Ben-Veniste: Isn't it a fact, Dr. Rice, that the August 6 PDB [Presidential Daily Briefing] warned against possible attacks in this country? And I ask you whether you recall the title of that PDB? Condoleezza Rice: I believe the title was, Bin Laden Determined to Attack Inside the United States."

"People may oppose you, but when they realize you can hurt them, they'll join your side."

"The United States doesn't and can't condone torture. And I want to make very clear that that's the view and the policy of the administration, the policy of the president, and that he's made very clear to American personnel that we will not condone torture....Senator, under no circumstances should we or have we condoned torture. And the president has been very clear that he expects everyone to live up to our international obligations and to American law."

"Senator, I'm happy to continue the discussion, but I really hope that you will not imply that I take the truth lightly."

"You see, this war came to us, not the other way around."

"And so the administration, I think, has said to the American people that it is a generational commitment to Iraq."

"When are we going to stop making excuses for the terrorists and saying that somebody is making them do it? No, these are simply evil people who want to kill."

"I have no doubt that as the Iraqi security forces get better, and they are getting better and they are holding territory and they are doing these things with minimal help, that we are going to be able to bring down the levels of our forces. And I have no doubt that that's going to happen in a reasonable time frame."

"I think the word of the United States has been as good as gold in its international dealings and its agreements."

"Well, that's not how I read the statement ... After all, do Iraqis really want to -- any Iraqi, sitting around that table, want to suggest that killing an innocent Iraqi child standing at a bus stop is legitimate? Or that killing Iraqi soldiers who are lining up at recruitment centers is legitimate? Or even that multinational forces -- who by the way are there under a UN mandate -- are somehow legitimate targets?"

"The United States government does not authorise or condone torture of detainees. Torture, and conspiracy to commit torture, are crimes under US law, wherever they may occur in the world."

"These people are making a choice for peace and that means that the time is coming in which this insurgency will have no foothold, in which it will be defeated, defeated by Iraqis and in which we can fully come home."

"Sometimes people decide to write reports even though they haven't been to Guantanamo. And so I would just suggest that people look at some of the work that's been done by people who have been there. But that's not to say that we will not be very glad at the day that conditions permit the closure of Guantanamo and the trying of its inhabitants or for their release."

"You are a good friend and we welcome you."

"You see, education is transformational. It literally changes lives. That is why people work so hard to become educated and that is why education has always been the key to the American Dream, the force that erases arbitrary divisions of race and class and culture and unlocks every person's God-given potential."

"We have had some bad incidents and there continue to be allegations of others which will be investigated; but overwhelmingly American forces there, putting their lives on the line every day, protecting Iraqis, helping to liberate them, that is appreciated by the Iraqi people and by the Prime Minister."

"I don't know anyone who is more admired and respected in the international community than President Karzai, for his strength, for his wisdom and for his courage to lead this country, first in defeat of the Taliban and now a democratic and unified Afghanistan. And I can tell you I am with foreign ministers and with heads of state all over the world. I sit in the councils of NATO. I sit with the EU. I sit with people all over the world and there is great admiration for your president and also for what the Afghan people are doing here."

"There is no political cause that can justify the murder of innocent people. The United States stands with India in the war against terror. Those responsible for these terrible acts should be swiftly brought to justice."

"...those hostilities were not very well contained, as we found out on September 11th, and so the notion that somehow policies that finally confront extremism are actually causing extremism I find grotesque."

"The United States has been very clear that we did have to have some political basis to make clear that that cessation of hostilities was not going to countenance a return to the status quo ante. This resolution does that. And now we're going to see who is for peace and who isn't."

"...there have been plenty of markers that show that this is a country that is worth the investment because once it emerges as a country that is a stabilizing factor, you'll have a very different kind of Middle East. And I know that from the point of view of not just monetary costs, but the sacrifice of American lives, a lot has been sacrificed for Iraq, a lot has been invested in Iraq."

"It's bad policy to speculate on what you'll do if a plan fails, when you're trying to make a plan work."

"My Fox guys, I love every single one of them."

"Ron Paul: We are escalating our sharp rhetoric toward Iran, We're deploying additonal carrier group and Patriot missiles to the region. And, although Iran has approached the United States to establish serious dialog two times since 9/11, they have been rebuffed both times... Condelezza Rice: ...When we have a carrier strike group into the gulf, or provide PAC-3, which is a defensive system, it's simply to demonstrate that the United States remains determined to defend its interests in the gulf, and the interests of its allies. And that, congressman, is a position that has been held by American presidents going back for nearly 60 years. I would just note that these are discrete responses to Iranian activities that are really deeply concerning, not just for us, but for the rest of the world as well. Now as to Tehran, and whether we can talk to them. I offered in May to reverse 27 years of American policy, and to meet my counterpart any place, any time, to talk about any set of issues that Iran wishes to talk about, if they would just do one thing. And that is, adhere to the demand that the international community is making, that they stop enrichment and reprocessing, so that we that while we're talking, they're not improving their capability to get a nuclear weapon. So I think, congressman, the question isn't why won't we talk to Tehran, the question is why won't they talk to us."

"I do believe that the president of Venezuela is really, really destroying his own country, economically, politically."

"...the consolidation of a stable and democratic Iraq after the overthrow of Saddam Hussein is a part of what America owes to the Iraqi people, owes to the region, and owes to ourselves so that our own security is there. Chris, it would be like saying that after Adolf Hitler was overthrown, we needed to change then the resolution that allowed the United States to do that so that we could deal with creating a stable environment in Europe after he was overthrown."

"Condoleezza Rice: I think that these historical circumstances require a very detailed and sober look from historians and what we've encouraged the Turks and the Armenians to do is to have joint historical commissions that can look at this, to have efforts to examine their past and, in examining their past, to get over their past. Adam Schiff: ...you come out of academia... is there any reputable historian you're aware of that takes issue with the fact that the murder of 1.5 million Armenians constituted genocide? Condoleezza Rice: Congressman, I come out of academia, but I'm secretary of state now and I think that the best way to have this proceed is for the United States not to be in the position of making this judgment, but rather for the Turks and the Armenians to come to their own terms about this. Adam Schiff: ...Why is it only this genocide? Is it because Turkey is a strong ally? Is that an ethical and moral reason to ignore the murder of 1.5 million people? Why is it we don't say, "Let's relegate the Holocaust to historians" or "relegate the Cambodian genocide or Rwandan genocide ?" Why is it only this genocide that we should let the Turks acknowledge or not acknowledge? Condoleezza Rice: Congressman, we have recognized and the president recognizes every year in a resolution that he himself issues the historical circumstances and the tragedy that befell the Armenian people at that time... Adam Schiff: ...You recognize more than anyone, as a diplomat, the power of words. And I'm sure you supported the recognition of genocide in Darfur, not calling it tragedy, not calling it atrocity, not calling it anything else, but the power and significance of calling it genocide. Why is that less important in the case of the Armenian genocide? Condoleezza Rice: Congressman, the power here is in helping these people to move forward... And, yes, Turkey is a good ally and that is important. But more important is that like many historical tragedies, like many historical circumstances of this kind, people need to come to terms with it and they need to move on. Adam Schiff: ...Iran hosts conferences of historians on the Holocaust. I don't think we want to get in the business of encouraging conferences of historians on the undeniable facts of the Armenian genocide."

"I'm very glad that there was, in fact, a consequence. I think that this kind of coarse language doesn't belong anywhere in reasonable dialogue between reasonable people. ... It gets ruined by this disgusting -- and I'll use the word 'disgusting' -- comment which doesn't belong in any polite company and certainly doesn't belong on any radio station that I would listen to."

"Now, six years ago, al-Qaeda was planning to attack the Twin Towers. It wasn't a very nice world. And I think that if you think about six years ago, al-Qaida was preparing to attack the Twin Towers, Pakistan was allied with the Taliban, Afghanistan was the base from which al-Qaida was going to operate; the Israelis and the Palestinians had given up on a chance for -- or let me put it, the Palestinians had walked away from a chance for a Palestinian state, launched the second intifada, elected Ariel Sharon who basically said there would never be a Palestinian state and there will be a greater Israel; the North Korean were cheating on a deal that they had just signed; China and others were indifferent to that because it was a U.S.-North Korea bilateral deal; Iran was cheating on the IAEA out of sight. I could go on and on and on. That was the world in 2000 and 2001. And there is no doubt that by confronting -- oh, by the way, and Saddam Hussein was shooting at our pilots regularly in the no-fly zone and making a mockery of the Oil-for-Peace -- Oil-for-Food program and corruption was running rampant in that program. So, a worse world? I think so."

"I'm a terrible long-term planner."

"This test has much in common with the other great challenges that are defining this young century -- from weapons proliferation, to the spread of disease, to transnational terrorism. These are truly global problems, and no one nation, no matter how much power or political will it possesses, can succeed alone. We all need partners, and we all need to work in concert."

"In any country, if you don't have countervailing institutions, the power of any one president is problematic for democratic development."

"At no time did I intend to, or do I believe that I did put forward false information to the American people."

"...I am proud of the decision of this Administration to overthrow Saddam Hussein. I am proud of the liberation of 25 million Iraqis. And I'm proud to see an Iraq that is now emerging with a stronger government, a truly multiethnic, multi-sectarian government that's about to have its second set of elections, that's inviting private investment into Iraq, and that is making peace with its Arab neighbors."

"This is not 1968 and the invasion of Czechoslovakia, where Russia can threaten its neighbors, occupy a capital, overthrow a government, and get away with it. Things have changed."

"In terms of the enhanced interrogation and so forth, anything that was legal and was going to make this country safer, the president wanted to do. Nothing that was illegal. And nothing that was going to make the country less safe. Unless you were there, in a position of responsibility after September 11th, you cannot possibly imagine the dilemmas that you faced in trying to protect Americans. You were determined to do anything that you could that was legal to prevent that from happening again... We were told, nothing that violates our obligations under the Convention Against Torture. And so, by definition, if it was authorized by the president, it did not violate our obligations under the Conventions Against Torture."

"There’s no greater challenge and there is no greater honor than to be in public service."

"In response to a question about what "keeps her up at night", I worry about the fact that in K-12 education I can look at your zip code and tell whether or not you're going to get a good education."

"The essence of America – that which really unites us — is not ethnicity, or nationality or religion – it is an idea — and what an idea it is: That you can come from humble circumstances and do great things. That it doesn’t matter where you came from but where you are going."

"In February 2005 the American secretary of state, Condoleezza Rice, came to Paris to consolidate the improvement in relations between the White House and the Élysée a er the crisis over Iraq. Speaking at the Institut d'études politiques, in the heart of the Saint-Germain-des Prés quarter of Paris, she referred to the mission of the democracies, which is to spread freedom and bring down tyrannies: “We know,” she said, “that we have deal with the world as it is, but we do not have to accept the world as it is.” The French press was astonished and suggested that she had gotten carried away, gone to extremes. This was a strange amnesia, since with these simple words Rice reminded the French, who had forgotten it, of the message of the Revolution of 1789. In this sense, America, although we constantly demonize it, still defends the democratic treasure that we have repressed or relativized."

"Hi Condoleezza, how are you? You've forgotten about me, my little girl."

"Yes, Leezza, Leezza, Leezza... I love her very much."

"Conflict of interest? Not to the Bush White House, where it was business as usual...Secretary of State Condoleezza Rice served on the board of Chevron for a decade. She has the distinction of being the only cabinet member to have had an oil tanker named after her."

"...the idea that she belongs in front of a war tribunal is not something I can dignify with a response. Miss Rice presides over a wide range of choices, a wide range of policies. She's handled that vast duty with dignity, with honor."

"There are two things people really want to know about the cartoonist Aaron McGruder. The first is precisely what he said to Condoleezza Rice, the US Secretary of State, at an awards ceremony three years ago. Rice and McGruder, 32, were both being given an award by the National Association for the Advancement of Coloured People, the oldest civil rights organisation in the country. Beforehand, McGruder had told anyone who would listen that Rice was a mass murderer (it was not long after the invasion of Afghanistan) and that he would have no qualms about telling her so to her face. With McGruder's help, rumours about their subsequent exchange became legend. "I was never as cavalier with her as I sounded," he says now. "I had a brief encounter with her and I knew I had to say something. I said something like: 'I don't want you guys to kill me so I'm just going to mind my own business.' I was eminently aware when I met Condi that she could make my whole family disappear. I have never been fearless. I've always had a healthy fear of this government.""

"(Do you distrust Black politicians?) Morrison: Nothing is to be expected from politicians like Condoleezza Rice or Colin Powell. They only have the power to negotiate, not to influence. They are a part of the great mass, they're not interested in those who do not belong to the mainstream. They believe people who have money can help, since only with money can one change things, can one achieve social improvements."

"Rice remained pretty embarrassed – in the end she didn't end up voting in favor of a resolution she organized."

"Condoleezza Rice serves an administration that has trashed the basic values of academia: reason, science, expertise, and honesty. Stanford should not welcome her back."

"The Black American struggle for civil rights gave us some of the most magnificent political fighters, thinkers, public speakers, and writers of our times. Martin Luther King, Jr., Malcolm X, Fannie Lou Hamer, Ella Baker, James Baldwin, and of course the marvelous, magical, mythical Muhammad Ali. Who has inherited their mantle? Could it be the likes of Colin Powell? Condoleezza Rice? Michael Powell? They're the exact opposite of icons or role models. They appear to be the embodiment of Black people's dreams of material success, but in actual fact they represent the Great Betrayal. They are the liveried doormen guarding the portals of the glittering ballroom against the press and swirl of the darker races. Their role and purpose is to be trotted out by the Bush administration looking for brownie points in its racist wars and African safaris."

"They are welcome to all the money I have in America. Rice should take half of it to improve the way she looks. She should have her teeth straightened and her face fixed, and should make herself look nice. I donate what is left to George Bush, because I know he will soon be admitted to a mental asylum because of his policies."

"Oh! I want to put my arms around you, I ache to hold you close. Your ring is a great comfort. I look at it and think she does love me or I wouldn't be wearing it!"

"Do what you feel in your heart to be right — for you'll be criticized anyway. You'll be "damned if you do, and damned if you don't.""

"Understanding is a two-way street."

"It isn't enough to talk about peace. One must believe in it. And it isn't enough to believe in it. One must work at it."

"We have to face the fact that either all of us are going to die together or we are going to learn to live together and if we are to live together we have to talk."

"To me who dreamed so much as a child, who made a dreamworld in which I was the heroine of an unending story, the lives of people around me continued to have a certain storybook quality. I learned something which has stood me in good stead many times — The most important thing in any relationship is not what you get but what you give."

"Life was meant to be lived, and curiosity must be kept alive. One must never, for whatever reason, turn his back on life."

"My husband plunged into work on a speech and I went off to work on an article. Midnight came and bed for all, and all that was said was "good night, sleep well, pleasant dreams, with the new day comes new strength and new thoughts.'"

"I think, at a child's birth, if a mother could ask a fairy godmother to endow it with the most useful gift, that gift should be curiosity."

"When you cease to make a contribution, you begin to die."

"I think that somehow, we learn who we really are and then live with that decision."

"Friendship with oneself is all-important, because without it one cannot be friends with anyone else in the world."

"When will our consciences grow so tender that we will act to prevent human misery rather than avenge it?"

"You get more joy out of the giving to others, and should put a good deal of thought into the happiness you are able to give."

"I think I have a good deal of my Uncle Theodore in me, because I could not, at any age, be content to take my place by the fireside and simply look on."

"On April 12, 1945, Harry S. Truman received an urgent summons from the White House. When he arrived, Eleanor Roosevelt told him, “The President is dead.” Truman asked, “Is there anything I can do for you?” Mrs. Roosevelt responded, “Is there anything we can do for you? For you are the one in trouble now.”"

"I had a rose named after me and I was very flattered. But I was not pleased to read the description in the catalogue: "No good in a bed, but fine against a wall"."

"Up to a certain point it is good for us to know that there are people in the world who will give us love and unquestioned loyalty to the limit of their ability. I doubt, however, if it is good for us to feel assured of this without the accompanying obligation of having to justify this devotion by our behavior."

"The most important thing in any relationship is not what you get but what you give."

"The purpose of life...is to live it, to taste experience to the utmost, to reach out eagerly and without fear for newer and richer experience."

"One's philosophy is not best expressed in words; it is expressed in the choices one makes. In stopping to think through the meaning of what I have learned, there is much that I believe intensely, much I am unsure of. In the long run, we shape our lives and we shape ourselves. The process never ends until we die. And, the choices we make are ultimately our own responsibility."

"One thing life has taught me: if you are interested, you never have to look for new interests. They come to you. … All you need to do is to be curious, receptive, eager for experience. And there's one strange thing: when you are genuinely interested in one thing, it will always lead to something else."

"You gain strength, courage, and confidence by every experience in which you really stop to look fear in the face. You are able to say to yourself, "I have lived through this horror. I can take the next thing that comes along." … You must do the thing you think you cannot do."

"A mature person is one who does not think only in absolutes, who is able to be objective even when deeply stirred emotionally, who has learned that there is both good and bad in all people and all things, and who walks humbly and deals charitably with the circumstances of life, knowing that in this world no one is all-knowing and therefore all of us need both love and charity."

"Happiness is not a goal, it is a by-product. Paradoxically, the one sure way not to be happy is deliberately to map out a way of life in which one would please oneself completely and exclusively."

""Anxiety," Kierkegaard said, "is the dizziness of freedom." This freedom of which men speak, for which they fight, seems to some people a perilous thing. It has to be earned at a bitter cost and then — it has to be lived with. For freedom makes a huge requirement of every human being. With freedom comes responsibility. For the person who is unwilling to grow up, the person who does not want to carry his own weight, this is a frightening prospect. We must all face an unpalatable fact that we have, too often, a tendency to skim over; we proceed on the assumption that all men want freedom. This is not as true as we would like it to be. Many men and women who are far happier when they have relinquish their freedom, when someone else guides them, makes their decisions for them, takes the responsibility for them and their actions. They don't want to make up their minds. They don't want to stand on their own feet."

"It takes courage to love, but pain through love is the purifying fire which those who love generously know. We all know people who are so much afraid of pain that they shut themselves up like clams in a shell and, giving out nothing, receive nothing and therefore shrink until life is a mere living death. (1 April 1939)"

"I was one of those who was very happy when the original prohibition amendment passed. I thought innocently that a law in this country would automatically be complied with, and my own observation led me to feel rather ardently that the less strong liquor anyone consumed the better it was. During prohibition I observed the law meticulously, but I came gradually to see that laws are only observed with the consent of the individuals concerned and a moral change still depends on the individual and not on the passage of any law. (14 July 1939)"

"Little by little it dawned upon me that this law was not making people drink any less, but it was making hypocrites and law breakers of a great number of people. It seemed to me best to go back to the old situation in which, if a man or woman drank to excess, they were injuring themselves and their immediate family and friends and the act was a violation against their own sense of morality and no violation against the law of the land. (14 July 1939)"

"Will people ever be wise enough to refuse to follow bad leaders or to take away the freedom of other people? (16 October 1939)"

"No writing has any real value which is not the expression of genuine thought and feeling. (20 December 1939)"

"When life is too easy for us, we must beware or we may not be ready to meet the blows which sooner or later come to everyone, rich or poor. (23 February 1940)"

"I have a great belief in spiritual force, but I think we have to realize that spiritual force alone has to have material force with it so long as we live in a material world. The two together make a strong combination. (17 May 1940)"

"Sometimes I wonder if we shall ever grow up in our politics and say definite things which mean something, or whether we shall always go on using generalities to which everyone can subscribe, and which mean very little. (1 July 1940)"

"One should always sleep in all of one's guest beds, to make sure that they are comfortable. (11 September 1941)"

"Long ago, I made up my mind that when things were said involving only me, I would pay no attention to them, except when valid criticism was carried by which I could profit. (14 January 1942)"

"One of the blessings of age is to learn not to part on a note of sharpness, to treasure the moments spent with those we love, and to make them whenever possible good to remember, for time is short. (5 February 1943)"

"At all times, day by day, we have to continue fighting for freedom of religion, freedom of speech, and freedom from want — for these are things that must be gained in peace as well as in war. (15 April 1943)"

"One of the best ways of enslaving a people is to keep them from education... The second way of enslaving a people is to suppress the sources of information, not only by burning books but by controlling all the other ways in which ideas are transmitted. (11 May 1943)"

"Only a man's character is the real criterion of worth. (22 August 1944)"

"I have never felt that anything really mattered but the satisfaction of knowing that you stood for the things in which you believed and had done the very best you could. (8 November 1944)"

"It is not fair to ask of others what you are unwilling to do yourself. (15 June 1946)"

"I have waited a while before saying anything about the Un-American Activities Committee's current investigation of the Hollywood film industry. I would not be very much surprised if some writers or actors or stagehands, or what not, were found to have Communist leanings, but I was surprised to find that, at the start of the inquiry, some of the big producers were so chicken-hearted about speaking up for the freedom of their industry. One thing is sure — none of the arts flourishes on censorship and repression. And by this time it should be evident that the American public is capable of doing its own censoring. Certainly, the Thomas Committee is growing more ludicrous daily. (29 October 1947)"

"The film industry is a great industry with infinite possibilities for good and bad. Its primary purpose is to entertain people. On the side, it can do many other things. It can popularize certain ideals, it can make education palatable. But in the long run, the judge who decides whether what it does is good or bad is the man or woman who attends the movies. In a democratic country I do not think the public will tolerate a removal of its right to decide what it thinks of the ideas and performances of those who make the movie industry work. (29 October 1947)"

"What is going on in the Un-American Activities Committee worries me primarily because little people have become frightened and we find ourselves living in the atmosphere of a police state, where people close doors before they state what they think or look over their shoulders apprehensively before they express an opinion. I have been one of those who have carried the fight for complete freedom of information in the United Nations. And while accepting the fact that some of our press, our radio commentators, our prominent citizens and our movies may at times be blamed legitimately for things they have said and done, still I feel that the fundamental right of freedom of thought and expression is essential. If you curtail what the other fellow says and does, you curtail what you yourself may say and do. In our country we must trust the people to hear and see both the good and the bad and to choose the good. The Un-American Activities Committee seems to me to be better for a police state than for the USA. (29 October 1947)"

"The mobilization of world opinion and methods of negotiation should be developed and used by every nation in order to strengthen the United Nations. Then if we are forced into war, it will be because there has been no way to prevent it through negotiation and the mobilization of world opinion. In which case we should have the voluntary support of many nations, which is far better than the decision of one nation alone, or even of a few nations. (16 April 1954)"

"This is a time for action — not for war, but for mobilization of every bit of peace machinery. It is also a time for facing the fact that you cannot use a weapon, even though it is the weapon that gives you greater strength than other nations, if it is so destructive that it practically wipes out large areas of land and great numbers of innocent people. (16 April 1954 )"

"If the use of leisure time is confined to looking at TV for a few extra hours every day, we will deteriorate as a people. (5 November 1958)"

"The arts in every field — music, drama, sculpture, painting — we can learn to appreciate and enjoy. We need not be artists, but we should be able to appreciate the work of artists. (5 November 1958)"

"If man is to be liberated to enjoy more leisure, he must also be prepared to enjoy this leisure fully and creatively. For people to have more time to read, to take part in their civic obligations, to know more about how their government functions and who their officials are might mean in a democracy a great improvement in the democratic processes. Let's begin, then, to think how we can prepare old and young for these new opportunities. Let's not wait until they come upon us suddenly and we have a crisis that we will be ill prepared to meet. (5 November 1958)"

"In times past, the question usually asked by women was "How can we best help to defend our nation?" I cannot remember a time when the question on so many people's lips was "How can we prevent war?" There is a widespread understanding among the people of this nation, and probably among the people of the world, that there is no safety except through the prevention of war. For many years war has been looked upon as almost inevitable in the solution of any question that has arisen between nations, and the nation that was strong enough to do so went about building up its defenses and its power to attack. It felt that it could count on these two things for safety. (20 December 1961)"

"A consciousness of the fact that war means practically total destruction is the reason, I think, for the rising tide to prevent what seems such a senseless procedure. I understand that it is perhaps difficult for some people, whose lives have been lived with a sense of the need for military development, to envisage the possibility of being no longer needed. But the average citizen is beginning to think more and more of the need to develop machinery to settle difficulties in the world without destruction or the use of atomic bombs. (20 December 1961)"

"We should begin in our own environment and in our own community as far as possible to build a peace-loving attitude and learn to discipline ourselves to accept, in the small things of our lives, mediation and arbitration. As individuals, there is little that any of us can do to prevent an accidental use of bombs in the hands of those who already have them. We can register, however, with our government a firm protest against granting the knowledge and the use of these weapons to those who do not now have them. (20 December 1961)"

"As long as we are not actually destroyed, we can work to gain greater understanding of other peoples and to try to present to the peoples of the world the values of our own beliefs. We can do this by demonstrating our conviction that human life is worth preserving and that we are willing to help others to enjoy benefits of our civilization just as we have enjoyed it. (20 December 1961)"

"We face the future fortified with the lessons we have learned from the past. It is today that we must create the world of the future. Spinoza, I think, pointed out that we ourselves can make experience valuable when, by imagination and reason, we turn it into foresight."

"Human resources are the most valuable assets the world has. They are all needed desperately."

"There never has been security. No man has ever known what he would meet around the next corner; if life were predictable it would cease to be life, and be without flavor."

"We must know what we think and speak out, even at the risk of unpopularity. In the final analysis, a democratic government represents the sum total of the courage and the integrity of its individuals. It cannot be better than they are. … In the long run there is no more exhilarating experience than to determine one's position, state it bravely and then act boldly."

"What we must learn to do is to create unbreakable bonds between the sciences and the humanities. We cannot procrastinate. The world of the future is in our making. Tomorrow is now."

"Example is the best lesson there is."

"No one can make you feel inferior without your consent."

"The future belongs to those who believe in the beauty of their dreams."

"Women are like tea bags. You never know how strong they are until you put them in hot water."

"Great minds discuss ideas, average minds discuss events, small minds discuss people."

"Yesterday is history, tomorrow is a mystery, and today is a gift... that's why they call it the present."

"Learn from the mistakes of others. You can't live long enough to make them all yourself"

"America is all about speed. Hot, nasty, bad-ass speed."

"I am who I am today because of the choices I made yesterday."

"I believe that women writers have not engaged or been allowed to participate in the discourse of official remembrance and that this is why their literature has been able to capture the frailty of the human spirit as well as its depth. Women writers who have contributed to the softness of remembrance can be traced from the early diary writings of young Anne Frank, to the visionary human rights declaration of Eleanor Roosevelt, and finally, to the powerful denouncing of apartheid by Nadine Gordimer."

"We know now, thanks to historian Blanche Weisen Cook, that Eleanor had a very complicated, intimate, most-probably sexual relationship with Lorena Hickok, who was a journalist. At one point, Eleanor moved her into the White House with her. And that Hickok's reporting upon Eleanor Roosevelt was integral to Eleanor Roosevelt's promotion of herself as a social reformer. Along with this, we do know that Eleanor Roosevelt had a wide, wide circle of female friends, many of whom were lesbians, many of whom were involved with social work. These women as an aggregate were called "Roosevelt's Brain Trust." And, in fact, Eleanor brought them to Washington and they were instrumental in forming the New Deal. Francis Perkins, one of Eleanor's intimate friends, was the first woman to head the Labor Department. So I think when we're looking at Eleanor Roosevelt's life, it's not just interesting that she had this affair with a woman-- she also apparently had an affair with her chauffer, named Earl Miller, as well, so Eleanor's life was complicated-- but what is really amazing that there is this circle of friends--which, again, Blanche Weisen Cook calls "female support networks"--that literally changed our very notions of how social work functions in American society and how reform functions. All again based upon lesbian--or women being intimate with women--relationships."

"Eleanor Roosevelt came to New York City and I was in a, a contest, a debating contest, and I won the debate in the whole city of New York…I'll never forget this tall woman, her hair in a chignon, and this little porkpie hat on, and she was ugly. She was very ugly. But Eleanor, the moment she opened her mouth, you felt a warmth. It was beautiful."

"Eleanor Roosevelt, fine, precise, hand-worked like ivory. Her voice was almost attractive ... One had the impression of a lady who was finally becoming a woman, which is to say that she was just a little bitchy about it all; nice bitchy, charming, it had a touch of art to it, but it made one wonder if she were not now satisfying the last passion of them all, which was to become physically attractive, for she was better-looking than she had ever been."

"Her real need to be of service overcame the hurt caused by her critics however, and she worked tirelessly all the years of Franklin's presidency. When he died she filled the void by working all the more. She had believed that When she was out of the White House there would he nothing more for her to do, "because she considered herself as an auxiliary to her husband and felt that her own value had been as First lady, not Eleanor Roosevelt. President Truman felt otherwise however, prevailing upon her to work for the newly formed United Nations. She spent the last years of her life travelling and working for the possibility of permanent world peace... she never stinted on her own time, energy, money, or compassion to help a stranger in need. Her greatness was in her kindness and empathy not, as her critics often pointed out, in her intellect ... She was given more tributes, medals and awards than any other woman in American history. Her books were translated into all major European languages, including Russian and Serbo Croatian, four Indian dialects and Hebrew, but in spite of all this Eleanor was not satisfied. She judged herself not on what she had accomplished, but what yet remained to be done, commenting that the knowledge of how little one can do alone had taught her humility. So she kept up her struggle against the injustices of the world."

"I buy 100 copies at a time of the Universal Declaration of Human Rights. It was Eleanor Roosevelt's great work...I sometimes, if it's an adult audience, ask how many of them are familiar with the Universal Declaration of Human Rights. Most highly educated people have never read it. It's a tragic erasure of our heritage. It was such a time of hope. The Universal Declaration of Human Rights includes economic rights."

"Besides giving me the most interesting job I could possibly imagine, the Women's Trade League brought many wonderful friends into my life. Among them were Franklin and Eleanor Roosevelt. I first met her when I was raising money for the League clubhouse. She called me her teacher, for she said I taught her all she knew about trade unionism. Always generous and understanding, she never refused me anything I asked for. This is quite a statement coming from me because, though I find it hard to ask for things for myself, I could ask for the moon if I needed it for the League. For twelve weeks during the depression, when we were having a hard time meeting our obligations, she shared her broadcasting fees with us. That $300 each week kept us going at a time when many of our supporters, hard-hit by the stock-market crash, could not help us."

"I have lost more than a beloved friend. I have lost an inspiration. She would rather light candles than curse the darkness, and her glow has warmed the world."

"She thought of herself as an ugly duckling, but she walked in beauty in the ghettos of the world, bringing with her the reminder of her beloved St. Francis, "It is in the giving that we receive." And wherever she walked beauty was forever there."

"Part of my job in Noumea consisted in briefing frequent important visitors. One was Mrs. Roosevelt, who had tried unsuccessfully to visit us on Guadalcanal. She now turned up sporting a letter from the President to Halsey and me- she would go to the island provided we could take satisfactory security precautions, which we did. Eleanor Roosevelt was a remarkable woman, seemingly tireless during her frequent peregrinations. When Halsey and I met her in Noumea we proposed to take her to the Red Cross center where she could comfortably rest from her long flight. No, indeed- she insisted on going directly to the nearest hospital. She spent the bulk of her time in new Caledonia visiting our sick and wounded, talking to them by the hundreds. In each case she took the man's home address and upon her return to America wrote his family."

"such courageous spirits as Mrs. Franklin D. Roosevelt."

"I think of Eleanor Roosevelt as a woman of such human and uncompromising qualities that they make her not just in name but truly the first lady of the land."

"No one can build his security upon the nobleness of another person. Two people, when they love each other, grow alike in their tastes and habits and pride, but their moral natures (whatever we may mean by that canting expression) are never welded. The base one goes on being base, and the noble one noble, to the end."

"There's nothing so dangerous as sitting still. You've only got one life, one youth, and you can let it slip through your fingers if you want to; nothing easier. Most people do that."

"It does not matter much whom we live with in this world, but it matters a great deal whom we dream of."

"The world there was the flat world of the ancients; to the east, a cornfield that stretched to daybreak; to the west, a corral that reached to the sunset; between, the conquests of peace, dearer-bought than those of war."

"The dead might as well try to speak to the living as the old to the young."

"The sun was like a great visiting presence that stimulated and took its due from all animal energy. When it flung wide its cloak and stepped down over the edge of the fields at evening, it left behind it a spent and exhausted world."

"Beautiful women, whose beauty meant more than it said... was their brilliancy always fed by something coarse and concealed? Was that their secret?"

"He had seen the end of an era, the sunset of the pioneer. He had come upon it when already its glory was nearly spent. So in the buffalo times a traveller used to come upon the embers of a hunter's fire on the prairies, after the hunter was up and gone; the coals would be trampled out, but the ground was warm, and the flattened grass where he had slept and where his pony had grazed, told the story. This was the very end of the road-making West; the men who had put plains and mountains under the iron harness were old; some were poor, and even the successful ones were hunting for rest and a brief reprieve from death. It was already gone, that age; nothing could ever bring it back. The taste and smell and song of it, the visions those men had seen in the air and followed, — these he had caught in a kind of afterglow in their own faces, — and this would always be his."

"My familiar spirit is like an old wild turkey that forsakes a feeding ground as soon as it sees tracks of people-especially if the people are readers, book-buyers. It's a crafty bird and it wants to go where there aint no readers That's the truth: they go and paw a place all up and spoil it for me. It isn't my secret anymore."

"Directly under his feet was the French stronghold, — scattered spires and slated roofs flashing in the rich, autumnal sunlight; the little capital which was just then the subject of so much discussion in Europe, and the goal of so many fantastic dreams."

"Only solitary men know the full joys of friendship. Others have their family — but to a solitary and an exile his friends are everything."

"Sometimes a neighbor whom we have disliked a lifetime for his arrogance and conceit lets fall a single commonplace remark that shows us another side, another man, really; a man uncertain, and puzzled, and in the dark like ourselves."

"The great fact was the land itself, which seemed to overwhelm the little beginnings of human society that struggled in its sombre wastes. It was from facing this vast hardness that the boy's mouth had become so bitter; because he felt that men were too weak to make any mark here, that the land wanted to be let alone, to preserve its own fierce strength, its peculiar, savage kind of beauty, its uninterrupted mournfulness."

"Of all the bewildering things about a new country, the absence of human landmarks is one of the most depressing and disheartening."

"The history of every country begins in the heart of a man or a woman."

"Alexandra drew her shawl closer about her and stood leaning against the frame of the mill, looking at the stars which glittered so keenly through the frosty autumn air. She always loved to watch them, to think of their vastness and distance, and of their ordered march. It fortified her to reflect upon the great operations of nature, and when she thought of the law that lay behind them, she felt a sense of personal security."

"She had never known before how much the country meant to her. The chirping of the insects in the long grass had been like the sweetest music. She had felt as if her heart were hiding down there, somewhere, with the quail and the plover and all the little wild things that crooned or buzzed in the sun. Under the long shaggy ridges, she felt the future stirring."

"Freedom so often means that one isn't needed anywhere. Here you are an individual, you have a background of your own, you would be missed. But off there in the cities there are thousands of rolling stones like me. We are all alike; we have no ties, we know nobody, we own nothing. When one of us dies, they scarcely know where to bury him... We have no house, no place, no people of our own. We live in the streets, in the parks, in the theatres. We sit in restaurants and concert halls and look about at the hundreds of our own kind and shudder."

"There are only two or three human stories, and they go on repeating themselves as fiercely as if they had never happened before; like the larks in this country, that have been singing the same five notes over for thousands of years."

"Perhaps I am like Carrie Jensen, the sister of one of my hired men. She had never been out of the cornfields, and a few years ago she got despondent and said life was just the same thing over and over, and she didn't see the use of it. After she had tried to kill herself once or twice, her folks got worried and sent her over to Iowa to visit some relations. Ever since she's come back she's been perfectly cheerful, and she says she's contented to live and work in a world that's so big and interesting. She said that anything as big as the bridges over the Platte and the Missouri reconciled her. And it's what goes on in the world that reconciles me."

"I like trees because they seem more resigned to the way they have to live than other things do."

"There was about Alexandra something of the impervious calm of the fatalist, always disconcerting to very young people, who cannot feel that the heart lives at all unless it is still at the mercy of storms; unless its strings can scream to the touch of pain."

"The years seemed to stretch before her like the land: spring, summer, autumn, winter, spring; always the same patient fields, the patient little trees, the patient lives; always the same yearning; the same pulling at the chain — until the instinct to live had torn itself and bled and weakened for the last time, until the chain secured a dead woman, who might cautiously be released."

"We come and go, but the land is always here. And the people who love it and understand it are the people who own it — for a little while."

"I tell you there is no such thing as creative hate!"

"Nothing is far and nothing is near, if one desires. The world is little, people are little, human life is little. There is only one big thing — desire."

"Every artist makes himself born. It is very much harder than the other time, and longer."

"All the intelligence and talent in the world can't make a singer. The voice is a wild thing. It can't be bred in captivity. It is a sport, like the silver fox. It happens."

"The great pines stand at a considerable distance from each other. Each tree grows alone, murmurs alone, thinks alone. They do not intrude upon each other. The Navajos are not much in the habit of giving or of asking help. Their language is not a communicative one, and they never attempt an interchange of personality in speech. Over their forests there is the same inexorable reserve. Each tree has its exalted power to bear."

"What was any art but an effort to make a sheath, a mould in which to imprison for a moment the shining, elusive element which is life itself — life hurrying past us and running away, too strong to stop, too sweet to lose?"

"When we look back, the only things we cherish are those which in some way met our original want; the desire which formed in us in early youth, undirected, and of its own accord."

"I keep my mind on it. That's the whole trick, in so far as stage experience goes; keeping right there every second. If I think of anything else for a flash, I'm gone, done for. But at the same time, one can take things in — with another part of your brain, maybe. It's different from what you get in study, more practical and conclusive. There are some things you learn best in calm, and some in storm. You learn the delivery of a part only before an audience."

"If you love the good thing vitally, enough to give up for it all that one must give up, then you must hate the cheap thing just as hard. I tell you, there is such a thing as creative hate! A contempt that drives you through fire, makes you risk everything and lose everything, makes you a long sight better than you ever knew you could be."

"Artistic growth is, more than it is anything else, a refining of the sense of truthfulness. The stupid believe that to be truthful is easy; only the artist, the great artist, knows how difficult it is."

"There seemed to be nothing to see; no fences, no creeks or trees, no hills or fields. If there was a road, I could not make it out in the faint starlight. There was nothing but land: not a country at all, but the material out of which countries are made."

"I kept as still as I could. Nothing happened. I did not expect anything to happen. I was something that lay under the sun and felt it, like the pumpkins, and I did not want to be anything more. I was entirely happy. Perhaps we feel like that when we die and become a part of something entire, whether it is sun and air, or goodness and knowledge. At any rate, that is happiness; to be dissolved into something complete and great. When it comes to one, it comes as naturally as sleep."

"I ain't got time to learn. I can work like mans now."

"Winter lies too long in country towns; hangs on until it is stale and shabby, old and sullen. On the farm the weather was the great fact, and men's affairs went on underneath it, as the streams creep under the ice. But in Black Hawk the scene of human life was spread out shrunken and pinched, frozen down to the bare stalk."

"On starlight nights I used to pace up and down those long, cold streets, scowling at the little, sleeping houses on either side, with their storm-windows and covered back porches. They were flimsy shelters, most of them poorly built of light wood, with spindle porch-posts horribly mutilated by the turning-lathe. Yet for all their frailness, how much jealousy and envy and unhappiness some of them managed to contain! The life that went on in them seemed to me made up of evasions and negations; shifts to save cooking, to save washing and cleaning, devices to propitiate the tongue of gossip. This guarded mode of existence was like living under a tyranny. People's speech, their voices, their very glances, became furtive and repressed. Every individual taste, every natural appetite, was bridled by caution. The people asleep in those houses, I thought, tried to live like the mice in their own kitchens; to make no noise, to leave no trace, to slip over the surface of things in the dark."

"There were no clouds, the sun was going down in a limpid, gold-washed sky. Just as the lower edge of the red disk rested on the high fields against the horizon, a great black figure suddenly appeared on the face of the sun. We sprang to our feet, straining our eyes toward it. In a moment we realized what it was. On some upland farm, a plough had been left standing in the field. The sun was sinking just behind it. Magnified across the distance by the horizontal light, it stood out against the sun, was exactly contained within the circle of the disk; the handles, the tongue, the share — black against the molten red. There it was, heroic in size, a picture writing on the sun."

"Jim," she said earnestly, "if I was put down there in the middle of the night, I could find my way all over that little town; and along the river to the next town, where my grandmother lived. My feet remember all the little paths through the woods, and where the big roots stick out to trip you. I ain't never forgot my own country."

"Cleric said he thought Virgil, when he was dying at Brindisi, must have remembered that passage. After he had faced the bitter fact that he was to leave the 'Aeneid' unfinished, and had decreed that the great canvas, crowded with figures of gods and men, should be burned rather than survive him unperfected, then his mind must have gone back to the perfect utterance of the 'Georgics,' where the pen was fitted to the matter as the plough is to the furrow; and he must have said to himself, with the thankfulness of a good man, 'I was the first to bring the Muse into my country.'"

"Men are all right for friends, but as soon as you marry them they turn into cranky old fathers, even the wild ones. They begin to tell you what's sensible and what's foolish, and want you to stick at home all the time. I prefer to be foolish when I feel like it, and be accountable to nobody."

"She remembered home as a place where there were always too many children, a cross man and work piling up around a sick woman."

"The windy springs and the blazing summers, one after another, had enriched and mellowed that flat tableland; all the human effort that had gone into it was coming back in long, sweeping lines of fertility. The changes seemed beautiful and harmonious to me; it was like watching the growth of a great man or of a great idea. I recognized every tree and sandbank and rugged draw. I found that I remembered the conformation of the land as one remembers the modelling of human faces."

"I think of you more often than of anyone else in this part of the world. I'd have liked to have you for a sweetheart, or a wife, or my mother or my sister — anything that a woman can be to a man. The idea of you is a part of my mind; you influence my likes and dislikes, all my tastes, hundreds of times when I don't realize it. You really are a part of me."

"Ain't it wonderful, Jim, how much people can mean to each other?"

"As we walked homeward across the fields, the sun dropped and lay like a great golden globe in the low west. While it hung there, the moon rose in the east, as big as a cart-wheel, pale silver and streaked with rose colour, thin as a bubble or a ghost-moon. For five, perhaps ten minutes, the two luminaries confronted each other across the level land, resting on opposite edges of the world. In that singular light every little tree and shock of wheat, every sunflower stalk and clump of snow-on-the-mountain, drew itself up high and pointed; the very clods and furrows in the fields seemed to stand up sharply. I felt the old pull of the earth, the solemn magic that comes out of those fields at nightfall. I wished I could be a little boy again, and that my way could end there."

"In the course of twenty crowded years one parts with many illusions. I did not wish to lose the early ones. Some memories are realities, and are better than anything that can ever happen to one again."

"As I confronted her, the changes grew less apparent to me, her identity stronger. She was there, in the full vigour of her personality, battered but not diminished, looking at me, speaking to me in the husky, breathy voice I remembered so well."

"It was no wonder that her sons stood tall and straight. She was a rich mine of life, like the founders of early races."

"Whatever we had missed, we possessed together the precious, the incommunicable past."

"His misfortune was that he loved youth — he was weak to it, it kindled him. If there was one eager eye, one doubting, critical mind, one lively curiosity in a whole lecture-room full of commonplace boys and girls, he was its servant. That ardour could command him. It hadn't worn out with years, this responsiveness, any more than the magnetic currents wear out; it had nothing to do with Time."

"Desire is creation, is the magical element in that process. If there were an instrument by which to measure desire, one could foretell achievement."

"The great fact in life, the always possible escape from dullness, was the lake. The sun rose out of it, the day began there; it was like an open door that nobody could shut. The land and all its dreariness could never close in on you. You had only to look at the lake, and you knew you would soon be free."

"A work-room should be like an old shoe; no matter how shabby, it's better than a new one."

"Art and religion (they are the same thing, in the end, of course) have given man the only happiness he has ever had."

"The heart of another is a dark forest, always, no matter how close it has been to one's own."

"To people off alone, as we were, there is something stirring about finding evidences of human labour and care in the soil of an empty country. It comes to you as a sort of message, makes you feel differently about the ground you walk over every day."

"He had never learned to live without delight. And he would have to learn to, just as, in a Prohibition country, he supposed he would have to learn to live without sherry. Theoretically he knew that life is possible, maybe even pleasant, without joy, without passionate griefs. But it had never occurred to him that he might have to live like that."

""In great misfortunes," he told himself, "people want to be alone. They have a right to be. And the misfortunes that occur within one are the greatest. Surely the saddest thing in the world is falling out of love — if once one has ever fallen in." Falling out, for him, seemed to mean falling out of all domestic and social relations, out of his place in the human family, indeed."

"The qualities of a second-rate writer can easily be defined, but a first-rate writer can only be experienced. It is just the thing in him which escapes analysis that makes him first-rate."

"Even in harmonious families there is this double life: the group life, which is the one we can observe in our neighbour's household, and, underneath, another — secret and passionate and intense — which is the real life that stamps the faces and gives character to the voices of our friends. Always in his mind each member of these social units is escaping, running away, trying to break the net which circumstances and his own affections have woven about him."

"One realizes that human relationships are the tragic necessity of human life; that they can never be wholly satisfactory, that every ego is half the time greedily seeking them, and half the time pulling away from them. In those simple relationships of loving husband and wife, affectionate sisters, children and grandmother, there are innumerable shades of sweetness and anguish which make up the pattern of our lives day by day, though they are not down in the list of subjects from which the conventional novelist works."

"Now everything was in ruins. The air was still and cold like the air in a refrigerating-room. What I felt was fear; I was afraid to look or speak or move. Everything about me seemed evil. When kindness has left people, even for a few moments, we become afraid of them, as if their reason had left them. When it has left a place where we have always found it, it is like shipwreck; we drop from security into something malevolent and bottomless."

"Only the stupid and the phlegmatic should teach."

"People can be lovers and enemies at the same time, you know. We were... A man and woman draw apart from that long embrace, and see what they have done to each other... In age we lose everything; even the power to love."

"Religion is different from everything else; because in religion seeking is finding."

"In other searchings it might be the object of the quest that brought satisfaction, or it might be something incidental that one got on the way; but in religion, desire was fulfilment, it was the seeking itself that rewarded."

"I could bear to suffer... so many have suffered. But why must it be like this? I have not deserved it. I have been true in friendship; I have faithfully nursed others in sickness... Why must I die like this, alone with my mortal enemy?"

"That irregular and intimate quality of things made entirely by the human hand."

"Where there is great love there are always miracles."

"The Miracles of the Church seem to me to rest not so much upon faces or voices or healing power coming suddenly near to us from afar off, but upon our perceptions being made finer, so that for a moment our eyes can see and our ears can hear what is there about us always."

"The sky was as full of motion and change as the desert beneath it was monotonous and still, — and there was so much sky, more than at sea, more than anywhere else in the world. The plain was there, under one's feet, but what one saw when one looked about was that brilliant blue world of stinging air and moving cloud. Even the mountains were mere ant-hills under it. Elsewhere the sky is the roof of the world; but here the earth was the floor of the sky. The landscape one longed for when one was away, the thing all about one, the world one actually lived in, was the sky, the sky!"

"Father Latour judged that, just as it was the white man's way to assert himself in any landscape, to change it, make it over a little (at least to leave some mark of memorial of his sojourn), it was the Indian's way to pass through a country without disturbing anything; to pass and leave no trace, like fish through the water, or birds through the air. It was the Indian manner to vanish into the landscape, not to stand out against it. The Hopi villages that were set upon rock mesas were made to look like the rock on which they sat, were imperceptible at a distance."

"In New Mexico he always awoke a young man...Beautiful surroundings, the society of learned men, the charm of noble women, the graces of art, could not make up to him for the loss of those light-hearted mornings of the desert, for that wind that made one a boy again. He had noticed that this peculiar quality in the air of new countries vanished after they were tamed by man and made to bear harvests... That air would disappear from the whole earth in time, perhaps; but long after his day. He did not know just when it had become so necessary to him, but he had come back to die in exile for the sake of it. Something soft and wild and free, something that whispered to the ear on the pillow, lightened the heart, softly, softly picked the lock, slid the bolts, and released the prisoned spirit of man into the wind, into the blue and gold, into the morning, into the morning!"

"Whatever is felt upon the page without being specifically named there — that, one might say, is created. It is the inexplicable presence of the thing not named, of the overtone divined by the ear but not heard by it, the verbal mood, the emotional aura of the fact or the thing or the deed, that gives high quality to the novel or the drama, as well as to poetry itself."

"The higher processes are all processes of simplification. The novelist must learn to write, and then he must unlearn it; just as the modern painter learns to draw, and then learns when utterly to disregard his accomplishment, when to subordinate it to a higher and truer effect."

"There is a popular superstition that "realism" asserts itself in the cataloguing of a great number of material objects, in explaining mechanical processes, the methods of operating manufactories and trades, and in minutely and unsparingly describing physical sensations. But is not realism, more than it is anything else, an attitude of mind on the part of the writer toward his material, a vague indication of the sympathy and candour with which he accepts, rather than chooses, his theme?"

"To note an artist's limitations is but to define his talent. A reporter can write equally well about everything that is presented to his view, but a creative writer can do his best only with what lies within the range and character of his deepest sympathies."

"One might say that every fine story must leave in the mind of the sensitive reader an intangible residuum of pleasure; a cadence, a quality of voice that is exclusively the writer's own, individual, unique. A quality which one can remember without the volume at hand, can experience over and over again in the mind but can never absolutely define, as one can experience in memory a melody, or the summer perfume of a garden... It is a common fallacy that a writer, if he is talented enough, can achieve this poignant quality by improving upon his subject-matter, by using his "imagination" upon it and twisting it to suit his purpose. The truth is that by such a process (which is not imaginative at all!) he can at best produce only a brilliant sham, which, like a badly built and pretentious house, looks poor and shabby after a few years. If he achieves anything noble, anything enduring, it must be by giving himself absolutely to his material. And this gift of sympathy is his great gift; is the fine thing in him that alone can make his work fine. The artist spends a lifetime in pursuing the things that haunt him, in having his mind "teased" by them, in trying to get these conceptions down on paper exactly as they are to him and not in conventional poses supposed to reveal their character; trying this method and that, as a painter tries different lightings and different attitudes with his subject to catch the one that presents it more suggestively than any other. And at the end of a lifetime he emerges with much that is more or less happy experimenting, and comparatively little that is the very flower of himself and his genius."

"The "sayings" of a community, its proverbs, are its characteristic comment upon life; they imply its history, suggest its attitude toward the world and its way of accepting life. Such an idiom makes the finest language any writer can have; and he can never get it with a notebook. He himself must be able to think and feel in that speech — it is a gift from heart to heart."

"It is scarcely exaggeration to say that if one is not a little mad about Balzac at twenty, one will never live; and if at forty one can still take Rastignac and Lucien de Rubempre at Balzac's own estimate, one has lived in vain."

"The world is always full of brilliant youth which fades into grey and embittered middle age: the first flowering takes everything. The great men are those who have developed slowly, or who have been able to survive the glamour of their early florescence and to go on learning from life."

"Art, it seems to me, should simplify. That, indeed, is very nearly the whole of the higher artistic process; finding what conventions of form and what detail one can do without and yet preserve the spirit of the whole — so that all that one has suppressed and cut away is there to the reader's consciousness as much as if it were in type on the page."

"Writing ought either to be the manufacture of stories for which there is a market demand — a business as safe and commendable as making soap or breakfast foods — or it should be an art, which is always a search for something for which there is no market demand, something new and untried, where the values are intrinsic and have nothing to do with standardized values."

"Religion and art spring from the same root and are close kin. Economics and art are strangers."

"The condition every art requires is, not so much freedom from restriction, as freedom from adulteration and from the intrusion of foreign matter."

"Give the people a new word and they think they have a new fact."

"Nearly all the Escapists in the long past have managed their own budget and their social relations so unsuccessfully that I wouldn't want them for my landlords, or my bankers, or my neighbors. They were valuable, like powerful stimulants, only when they were left out of the social and industrial routine."

"Every artist knows that there is no such thing as "freedom" in art. The first thing an artist does when he begins a new work is to lay down the barriers and limitations; he decides upon a certain composition, a certain key, a certain relation of creatures or objects to each other. He is never free, and the more splendid his imagination, the more intense his feeling, the farther he goes from general truth and general emotion."

"Art is a concrete and personal and rather childish thing after all — no matter what people do to graft it into science and make it sociological and psychological; it is no good at all unless it is let alone to be itself — a game of make-believe, or re-production, very exciting and delightful to people who have an ear for it or an eye for it."

"Every American travelling in England gets his own individual sport out of the toy passenger and freight trains and the tiny locomotives, with their faint, indignant, tiny whistle. Especially in western England one wonders how the business of a nation can possibly be carried on by means so insufficient."

"If the street life, not the Whitechapel street life, but that of the common but so-called respectable part of town is in any city more gloomy, more ugly, more grimy, more cruel than in London, I certainly don't care to see it. Sometimes it occurs to one that possibly all the failures of this generation, the world over, have been suddenly swept into London, for the streets are a restless, breathing, malodorous pageant of the seedy of all nations."

"We were at last in Monte Cristo's country, fairly into the country of the fabulous, where extravagance ceases to exist because everything is extravagant, and where the wildest dreams come true."

"One cannot divine nor forecast the conditions that will make happiness; one only stumbles upon them by chance, in a lucky hour, at the world's end somewhere, and hold fast to the days, as to fortune or fame."

"What a thing it is to lie there all day in the fine breeze, with the pine needles dropping on one, only to return to the hotel at night so hungry that the dinner, however homely, is a fete, and the menu finer reading than the best poetry in the world! Yet we are to leave all this for the glare and blaze of Nice and Monte Carlo; which is proof enough that one cannot become really acclimated to happiness. (10 September 1902) in the village of Cavalaire, France."

"I am sure I do not know why the beauty of Monte Carlo should not satisfy more than it does. The bluest of all seas is nowhere bluer than when you see it between the marble balustrades of the long white terrace before the casino, palms are nowhere greener than in that high garden which the mountain screen from every unkind breath, no colours could be more rich and various than those of the red and purple Alps that tower up behind the town, on whose summit such violent thunderstorms gather and break. But for me, at least, there was not at all the pleasure I had anticipated in this dazzling white and blue, these feathery palms and ragged Alps. ...I had a continual restless feeling that there was nothing at all real about Monte Carlo; that the sea was too blue to be wet, the casino too white to be anything but pasteboard, and that from their very greenness the palms must be cotton. … in atmosphere and spirit the entire kingdom of Monaco is an extension of the casino."

"From the time the Englishman's bones harden into bones at all, he makes his skeleton a flagstaff, and he early plants his feet like one who is to walk the world and the decks of all the seas. (16 September 1902)"

"Jim Burden, the narrator of Willa Cather's My Ántonia, says of the Nebraska prairie to which he has moved from Virginia that "trees were so rare in that country, and they had to make such a hard fight to grow, that we used to feel anxious about them, and visit them as if they were persons." He adds, "It must have been the scarcity of detail in that tawny landscape that made detail so precious." Burden is speaking of the American frontier at the end of the nineteenth century, but his words ring true for a prairie dweller one hundred years later."

"The most sensuous of writers, Willa Cather builds her imagined world almost as solidly as our five senses build the universe around us."

"Women are still a relative rarity in rock bands, and studies of women's experiences with pop and rock music have indicated that girls are socialized to pop and rock music differently from boys: boys and young men tend to learn songs by ear and talk about popular music's technical aspects, while girls and young women tend to focus on lyrics rather than on equipment and instrumentation, and to resist learning songs by ear. Miki Bernyi's experience testifies to the truthfulness of those findings:"

"These differences can make it difficult for female musicians to enter male-dominated musical cultures."

"For me... the notion of an intimate relationship between music and society functions not as a distant goal but as a starting point of great immediacy, and not as an hypothesis but as an assumption. It functions as an idea about a relationship which in turn allows the examination of that relationship from many points of view and its exploration in many directions. It is an idea that generates studies the goal of which (or at least one important goal of which) is to articulate something essential about why any particular music is the way it is in particular, that is, to achieve insight into the character of its identity."

"This shared concern with continuity accounts for a good part of the affinity I feel with Schoenberg, an affinity I have openly claimed in drawing from him both the title and the subtitle of the present volume. To me, as to Schoenberg, such continuity constitutes important evidence that the essentially aesthetic act of constructing a 'text,' whether on paper or in one's professional life, has been subjected to rational restraints, in all the Kantian senses of 'rationality.' From this viewpoint, continuity is valued as a sign that a text has been carefully constructed to meet rigorous standards not only of formal coherence but also of logical precision and, espeically crucial, of moral scrupulousness."

"Any three-year-old can see how unsatisfactory and clumsy is this whole business of reproducing and dying by the billions. We have not yet encountered any god who is as merciful as a man who flicks a beetle over on its feet. There is not a people in the world that behaves as badly as praying mantises. But wait, you say, there is no right and wrong in nature; right and wrong is a human concept. Precisely: we are moral creatures, then, in an amoral world. The universe that suckled us is a monster that does not care if we live or die—does not care if it itself grinds to a halt. It is fixed and blind, a robot programmed to kill. We are free and seeing; we can only try to outwit it at every turn to save our skins."

"This view requires that a monstrous world running on chance and death, careening blindly from nowhere to nowhere, somehow produced wonderful us. I came from the world, I crawled out of a sea of amino acids, and now I must whirl around and shake my fist at that sea, and cry Shame! If I value anything at all, then I must blindfold my eyes when I near the randomly shaped Swiss Alps. We must as a culture disassemble our telescopes and settle down to backslapping. We little blobs of soft tissue crawling around on this one planet's skin are right, and the whole universe is wrong."

"There are no events but thoughts and the heart's hard turning, the heart's slow learning where to love and whom. The rest is merely gossip, and tales for other times."

"The world which lay under darkness and stillness following the closing of the lid was not the world we know. The event was over. Its devastation lay around about us. The clamoring mind and heart stilled, almost indifferent, certainly disembodied, frail, and exhausted. The hills were hushed, obliterated. Up in the sky, like a crater from some distant cataclysm, was a hollow ring."

"On the whole, I do not find Christians, outside the catacombs, sufficiently sensible of the conditions. Does anyone have the foggiest idea what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies' straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews. For the sleeping god may wake some day and take offense, or the waking god may draw us out to where we can never return."

"Whenever a work's structure is intentionally one of its own themes, another of its themes is art."

"Like any child, I slid into myself perfectly fitted, as a diver meets her reflection in a pool. Her fingertips enter the fingertips on the water, her wrists slide up her arms. The diver wraps herself in her reflection wholly, sealing it at the toes, and wears it as she climbs rising from the pool, and ever after."

"How we spend our days is, of course, how we spend our lives. What we do with this hour, and that one, is what we are doing. A schedule defends from chaos and whim. It is a net for catching days. It is a scaffolding on which a worker can stand and labor with both hands at sections of time. A schedule is a mock-up of reason and order—willed, faked, and so brought into being; it is a peace and a haven set into the wreck of time; it is a lifeboat on which you find yourself, decades later, still living. Each day is the same, so you remember the series afterward as a blurred and powerful pattern."

"[M]any carnivorous animals devour their prey alive. The usual method seems to be to subdue the victim by downing or grasping it so it can't flee, then eating it whole or in a series of bloody bites. Frogs eat everything whole, stuffing prey into their mouths with their thumbs. People have seen frogs with their wide jaws so full of live dragonflies they couldn't close them. Ants don't even have to catch their prey: in the spring they swarm over newly hatched, featherless birds in the nest and eat them tiny bite by bite."

"After the one extravagant gesture of creation in the first place, the universe has continued to deal exclusively in extravagances, flinging intricacies and colossi down aeons of emptiness, heaping profusions on profligacies with ever-fresh vigor. The whole show has been on fire from the word go. I come down to the water to cool my eyes. But everywhere I look I see fire; that which isn't flint is tinder, and the whole world sparks and flames."

"No claims of any and all revelations could be so far-fetched as a single giraffe."

"The egg of a parasite chalcid wasp, a common small wasp, multiplies unassisted, making ever more identical eggs. The female lays a single fertilized egg in the flaccid tissues of its live prey, and that one egg divides and divides. As many as two thousand new parasitic wasps will hatch to feed on the host's body with identical hunger. Similarly—only more so—Edwin Way Teale reports that a lone aphid, without a partner, breeding "unmolested" for one year, would produce so many living aphids that, although they are only a tenth of an inch long, together they would extend into space twenty-five hundred light-years. Even the average goldfish lays five thousand eggs, which she will eat as fast as the lays, if permitted. The sales manager of Ozark Fisheries in Missouri, which raises commercial goldfish for the likes of me, said, "We produce, measure, and sell our product by the ton." The intricacy of Ellery and aphids multiplied mindlessly into tons and light-years is more than extravagance; it is holocaust, parody, glut."

"Even such sophisticated mammals as the great predator cats occasionally eat their cubs. A mother cat will be observed licking the area around the umbilical cord of the helpless newborn. She licks, she licks, she licks until something snaps in her brain, and she begins eating, starting there, at the vulnerable belly."

"You are an ichneumon. You mated and your eggs are fertile. If you can't find a caterpillar on which to lay your eggs, your young will starve. When the eggs hatch, the young will eat any body in which they find themselves, so if you don't kill them by emitting them broadcast over the landscape, they'll eat you alive. But if you let them drop over the fields you will probably be dead yourself, of old age, before they even hatch to starve, and the whole show will be over and done, and a wretched one it was. You feel them coming, and coming, and you struggle to rise…."

"Evolution loves death more than it loves you or me. This is easy to write, easy to read, and hard to believe. The words are simple, the concept clear—but you don't believe it, do you? Nor do I. How could I, when we're both so lovable? Are my values then so diametrically opposed to those that nature preserves? This is the key point."

"For most creatures, being parasitized is a way of life—if you call that living."

"I think of the fox that Park Service Ranger Gene Parker told me about. The fox sprawled naked and pink-skinned in a mountain field, unable to rise, dying of mange. I think of the swimming bluegill I saw at the Lawsons', upstream in Tinker Creek on the other side of Tinker Mountain. One of its eyes was blinded by an overgrowth of white water mold, a white that spread halfway down its back in filmy lumps like soaked cotton batting. It had been injured, perhaps when a fisherman had hooked it and tossed it back, perhaps when a flood dashed it on rocks, and the fungus had spread from the injured site. I think of Loren Eiseley's description of a scientist he met in the field, who was gleefully bearing a bloody jar squirming with yard after yard of some unthinkable parasite he had just found in the belly of a rabbit. Suddenly the lives of the parasites—some sort of hellish hagiography—come to mind. I remember the bloodworms and flukes, whose parasitic life cycles require the living bodies of as many as four hosts. How many of the grasshoppers that hurtled around me in the Lucas meadow bore inside their guts the immense coiled larvae of horsehair worms?"

"In another book I learn that ten percent of all the world's species are parasitic insects. It is hard to believe. What if you were an inventor, and you made ten percent of your inventions in such a way that they could only work by harassing, disfiguring, or totally destroying the other ninety percent? These things are not well enough known."

"Let me repeat that these parasitic insects comprise ten percent of all known animal species. How can this be understood? Certainly we give our infants the wrong idea about their fellow creatures in the world. Teddy bears should come with tiny stuffed bearlice; ten percent of all baby bibs and rattles sold should be adorned with colorful blowflies, maggots, and screw-worms. What kind of devil's tithe do we pay? What percentage of the world's species that are not insects are parasitic? Could it be, counting bacteria and viruses, that we live in a world in which half the creatures are running from—or limping from—the other half?"

"Outright predators, of course, I understand. I am among them. There is no denying that the feats of predators can be just as gruesome as those of the unlovely parasites: the swathing and sipping of trapped hummingbirds by barn spiders, the occasional killing and eating of monkeys by chimpanzees. If I were to eat as the delicate ladybug eats, I would go through in just nine days the entire population of Boys Town. Nevertheless, the most rapacious lurk and charge of any predator is not nearly so sinister as the silent hatching of barely visible, implanted eggs. With predators, at least you have a chance."

"I am a frayed and nibbled survivor in a fallen world, and I am getting along. I am aging and eaten and have done my share of eating too. I am not washed and beautiful, in control of a shining world in which everything fits, but instead am wandering awed about on a splintered wreck I've come to care for, whose gnawed trees breathe a delicate air, whose bloodied and scarred creatures are my dearest companions, and whose beauty beats and shines not in its imperfections but overwhelmingly in spite of them, under the wind-rent clouds, upstream and down. Simone Weil says simply, "Let us love the country of here below. It is real; it offers resistance to love.""

"I am a sacrifice bound with cords to the horns of the world's rock altar, waiting for worms. I take a deep breath, I open my eyes. Looking, I see there are worms in the horns of the altar like live maggots in amber, there are shells of worms in the rock and moths flapping at my eyes. A wind from no place rises. A sense of the real exults me; the cords loose; I walk on my way."

"Each of these butterflies, the fruit of two or three broods of this summer, had hatched successfully from one of those emerald cases that Teale's caterpillar had been about to form when the parasitic larvae snapped it limp, eating their way out of its side. They had hatched, many of them, just before a thunderstorm, when winds lifted the silver leaves of trees and birds sought the shelter of shrubbery, uttering cries."

"A cookbook is only as good as its worst recipe."

"The only time to eat diet food is while you're waiting for the steak to cook."

"I don't believe in twisting yourself into knots of excuses and explanations over the food you make. … Maybe the cat has fallen into the stew, or the lettuce has frozen, or the cake has collapsed—eh bien, tant pis! Usually one's cooking is better than one thinks it is. And if the food is truly vile … then the cook must simply grit her teeth and bear it with a smile—and learn from her mistakes."

"My, I get so depressed after a poor meal; that's why I can never stay in England for more than a week."

""Too much trouble," "Too expensive," or "Who will know the difference" are death knells for good food."

"How can a nation be called great if its bread tastes like kleenex?”"

"I read and read and readthat's how I learned to cookfrom M.F.K. Fisher, Julia Child, James Beard."

"Julia Child the famous chef said, "I never feel lonely in the kitchen. Food is very friendly.""

"The wind shows us how close to the edge we are"

"Writers are always selling somebody out."

"Self-respect is a question of recognizing that anything worth having has a price."

"The willingness to accept responsibility for one's own life is the source from which self-respect springs."

"Was there ever in anyone's life span a point free in time, devoid of memory, a night when choice was any more than the sum of all the choices gone before?"

"One thing you will note about shopping-center theory is that you could have thought of it yourself, and a course in it will go a long way toward dispelling the notion that business proceeds from mysteries too recondite for you and me."

"We tell ourselves stories in order to live."

"A place belongs forever to whoever claims it hardest, remembers it most obsessively, wrenches it from itself, shapes it, renders it, loves it so radically that he remakes it in his own image."

"Americans are uneasy with their possessions, guilty about power, all of which is difficult for Europeans to perceive because they are themselves so truly materialistic, so versed in the uses of power."

"In many ways, writing is the act of saying I, of imposing oneself upon other people, of saying listen to me, see it my way, change your mind. It’s an aggressive, even a hostile act. You can disguise its aggressiveness all you want with veils of subordinate clauses and qualifiers and tentative subjunctives, with ellipses and evasions—with the whole manner of intimating rather than claiming, of alluding rather than stating—but there’s no getting around the fact that setting words on paper is the tactic of a secret bully, an invasion, an imposition of the writer’s sensibility on the reader’s most private space."

"Grammar is a piano I play by ear, since I seem to have been out of school the year the rules were mentioned."

"When I talk about pictures in my mind I am talking, quite specifically, about images that shimmer around the edges."

"Only the very young and the very old may recount their dreams at breakfast, dwell upon self, interrupt with memories of beach picnics and favorite Liberty lawn dresses and the rainbow trout in a creek near Colorado Springs. The rest of us are expected, rightly, to affect absorption in other people’s favorite dresses, other people’s trout."

"Her nonfiction is so compelling. She finds exactly the right words that she needs to establish setting and character and not one word more."

"...anxiety was her schtick. She applies her anxiety to everything. And when she’s got it in balance it's brilliant. And when she doesn’t, when her anxiety becomes the subject, it’s lousy."

"("Who are some of the women writers around who are not feminists, who are simply writers, or even doing a disservice to the feminist cause?") I think an example would be Joan Didion. First, I have to say I dislike the word cause. I think she does a disservice to the feminist cause, to any progressive cause, and also to the clarity of language. I've read a couple of her books. I don't know anything about her except she's from California. Well, I mean, so is Tillie. Just goes to show. I think her style is very... sentimental really. And indirect and opaque."

"with Didion I really just feel moral, political, stylistic differences. People think she's such a great stylist, but I don't. I think she's sentimental. I mean, she doesn't overwrite. She doesn't do that at all. I will say that for her. But I don't like her attitude towards people, you know. I don't think she really illuminates them but darkens them so that we see them less by the time we're through. Maybe in the beginning we see them a little bit but by the end we really don't see them. And I don't think she wants us to. And I think that's a political thing."

"There is no gender identity behind the expressions of gender; that identity is performatively constituted by the very "expressions" that are said to be its results."

"If the immutable character of sex is contested, perhaps this construct called ‘sex’ is as culturally constructed as gender; indeed, perhaps it was always already gender, with the consequence that the distinction between sex and gender turns out to be no distinction at all."

"Gender is a kind of imitation for which there is no original; in fact, it is a kind of imitation that produces the very notion of the original as an effect and consequence of the imitation itself."

"Indeed it may be only by risking the incoherence of identity that connection is possible."

"Perhaps the promise of phallus is always dissatisfying in some way."

"The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power."

"There was a brief moment after 9/11 when Colin Powell said “we should not rush to satisfy the desire for revenge.” It was a great moment, an extraordinary moment, because what he was actually asking people to do was to stay with a sense of grief, mournfulness, and vulnerability."

"Possibility is not a luxury; it is as crucial as bread."

"I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality. I was never against the category of men."

"When the world presents as a force field of violence, the task of nonviolence is to find ways of living and acting in that world such that violence is checked or ameliorated, or its direction turned, precisely at moments when it seems to saturate that world and offer no way out."

"Lives matter in the sense that they assume physical form within the sphere of appearance; lives matter because they are to be valued equally."

"Violence as a tool is already operating in the world before anyone takes it up: that fact alone neither justifies nor discounts the use of the tool. What seems most important, however, is that the tool is already part of a practice, presupposing a world conducive to its use; that the use of the tool builds or rebuilds a specific kind of world, activating a sedimented legacy of use. When any of us commit acts of violence, we are, in and through those acts, building a more violent world."

"Quite apart from assiduous efforts to restrict the use of violence as means rather than an end, the actualization of violence as a means can inadvertently become its own end, producing new violence, producing violence anew, reiterating the license, and licensing further violence. Violence does not exhaust itself in the realization of a just end; rather, it renews itself in directions that exceed both deliberate intention and instrumental schemes. In other words, by acting as if the use of violence can be a means to achieve a nonviolent end, one imagines that the practice of violence does not in the act posit violence as its own end. The technē is undermined by the praxis, and the use of violence only makes the world into a more violent place, by bringing more violence into the world."

"Nonviolence has now to be understood less as a moral position adopted by individuals in relation to a field of possible action than as a social and political practice undertaken in concert, culminating in a form of resistance to systemic forms of destruction coupled with a commitment to world building that honors global interdependency of the kind that embodies ideals of economic, social, and political freedom and equality."

"Nonviolence does not necessarily emerge from a pacific or calm part of the soul. Very often it is an expression of rage, indignation, and aggression."

"Nonviolent forms of resistance can and must be aggressively pursued. A practice of aggressive nonviolence is, therefore, not a contradiction in terms. Mahatma Gandhi insisted that ', or “soul force,” his name for a practice and politics of nonviolence, is a nonviolent force, one that consists at once of an “insistence on truth … that arms the votary with matchless power.” To understand this force or strength, there can be no simple reduction to physical strength. At the same time, “soul force” takes an embodied form. The practice of “going limp” before political power is, on the one hand, a passive posture, and is thought to belong to the tradition of passive resistance; at the same time, it is a deliberate way of exposing the body to police power, of entering the field of violence, and of exercising an adamant and embodied form of political agency. It requires suffering, yes, but for the purposes of transforming both oneself and social reality."

"Nonviolence is an ideal that cannot always be fully honored in the practice. To the degree that those who practice nonviolent resistance put their body in the way of an external power, they make physical contact, presenting a force against force in the process. Nonviolence does not imply the absence of force or of aggression. It is, as it were, an ethical stylization of embodiment, replete with gestures and modes of non-action, ways of becoming an obstacle, of using the solidity of the body and its proprioceptive object field to block or derail a further exercise of violence."

"There is no practice of nonviolence that does not negotiate fundamental ethical and political ambiguities, which means that “nonviolence” is not an absolute principle, but the name of an ongoing struggle."

"Nonviolence is less a failure of action than a physical assertion of the claims of life, a living assertion, a claim that is made by speech, gesture, and action, through networks, encampments, and assemblies; all of these seek to recast the living as worthy of value, as potentially grievable, precisely under conditions in which they are either erased from view or cast into irreversible forms of precarity. When the precarious expose their living status to those powers that threaten their very lives, they engage a form of persistence that holds the potential to defeat one of the guiding aims of violent power—namely, to cast those on the margins as dispensable, to push them beyond the margins into the zone of non-being, to use Fanon’s phrase. When nonviolent movements work within the ideals of , it is the equal claim to a livable and grievable life that serves as a guiding social ideal, one that is fundamental to an ethics and politics of nonviolence that moves beyond the legacy of individualism. It opens up a new consideration of social freedom as defined in part by our constitutive interdependency. An egalitarian imaginary is required for such a struggle—one that reckons with the potential for destruction in every living bond. Violence against the other is, in this sense, violence against oneself, something that becomes clear when we recognize that violence assaults the living interdependency that is, or should be, our social world."

"Nonviolence is perhaps best described as a practice of resistance that becomes possible, if not mandatory, precisely at the moment when doing violence seems most justified and obvious. In this way, it can be understood as a practice that not only stops a violent act, or a violent process, but requires a form of sustained action, sometimes aggressively pursued. So, one suggestion I will make is that we can think of nonviolence not simply as the absence of violence, or as the act of refraining from committing violence, but as a sustained commitment, even a way of rerouting aggression for the purposes of affirming ideals of equality and freedom."

"Nonviolence does not make sense without a commitment to equality. The reason why nonviolence requires a commitment to equality can best be understood by considering that in this world some lives are more clearly valued than others, and that this inequality implies that certain lives will be more tenaciously defended than others. If one opposes the violence done to human lives—or, indeed, to other living beings—this presumes that it is because those lives are valuable. Our opposition affirms those lives as valuable. If they were to be lost as a result of violence, that loss would be registered as a loss only because those lives were affirmed as having a living value, and that, in turn, means we regard those lives as worthy of grief."

"If nonviolence is to make sense as an ethical and political position, it cannot simply repress aggression or do away with its reality; rather, nonviolence emerges as a meaningful concept precisely when destruction is most likely or seems most certain."

"When the world fails us, when we ourselves become worldless in the social sense, the body suffers and shows its precarity; that mode of demonstrating precarity is itself, or carries with it, a political demand and even an expression of outrage. To be a body differentially exposed to harm or to death is precisely to exhibit a form of precarity, but also to suffer a form of inequality that is unjust. So, the situation of many populations who are increasingly subject to unlivable precarity raises for us the question of global obligations. If we ask why any of us should care about those who suffer at a distance from us, the answer is not to be found in paternalistic justifications, but in the fact that we inhabit the world together in relations of interdependency. Our fates are, as it were, given over to one another."

"Nonviolence is not an absolute principle, but an open-ended struggle with violence and its countervailing forces."

"One might expect that a consideration of grievability pertains only to those who are dead, but my contention is that grievability is already operative in life, and that it is a characteristic attributed to living creatures, marking their value within a differential scheme of values and bearing directly on the question of whether or not they are treated equally and in a just way. To be grievable is to be interpellated in such a way that you know your life matters; that the loss of your life would matter; that your body is treated as one that should be able to live and thrive, whose precarity should be minimized, for which provisions for flourishing should be available. The presumption of equal grievability would be not only a conviction or attitude with which another person greets you, but a principle that organizes the social organization of health, food, shelter, employment, sexual life, and civic life."

"One reason an egalitarian approach to the value of life is important is that it draws from ideals of radical democracy at the same time that it enters into ethical considerations about how best to practice nonviolence. The institutional life of violence will not be brought down by a prohibition, but only by a counter-institutional ethos and practice."

"The ethical stand of nonviolence has to be linked to a commitment to radical equality. And more specifically, the practice of nonviolence requires an opposition to biopolitical forms of racism and war logics that regularly distinguish lives worth safeguarding from those that are not—populations conceived as collateral damage, or as obstructions to policy and military aims."

"The ethical and political practice of nonviolence can rely neither exclusively on the dyadic encounter, nor on the bolstering of a prohibition; it requires a political opposition to the biopolitical forms of racism and war logics that rely on phantasmagoric inversions that occlude the binding and interdependent character of the social bond. It requires, as well, an account of why, and under what conditions, the frameworks for understanding violence and nonviolence, or violence and self-defense, seem to invert into one another, causing confusion about how best to pin down those terms."

"The state monopolizes violence by calling its critics “violent”. [...] Hence, we should be wary about those who claim that violence is necessary to curb or check violence; those who praise the forces of law, including the police and the prisons, as the final arbiters. To oppose violence is to understand that violence does not always take the form of the blow."

"We must fight those who are committed to destruction, without replicating their destructiveness. Understanding how to fight in this way is the task and the bind of a nonviolent ethics and politics."

"We do not have to love one another to be obligated to build a world in which all lives are sustainable. The right to persist can only be understood as a social right, as the subjective instance of a social and global obligation we bear toward one another."

"To subdue destruction is one of the most important affirmations of which we are capable in this world. It is the affirmation of this life, bound up with yours, and with the realm of the living: an affirmation caught up with a potential for destruction and its countervailing force."

"To say that a life is grievable is to claim that a life, even before it is lost, is, or will be, worthy of being grieved on the occasion of its loss; the life has value in relation to mortality. One treats a person differently if one brings the sense of the grievability of the other to one’s ethical bearing toward the other. If an other’s loss would register as a loss, would be marked and mourned, and if the prospect of loss is feared, and precautions are thus taken to safeguard that life from harm or destruction, then our very ability to value and safeguard a life depends upon an ongoing sense of its grievability—the conjectured future of a life as an indefinite potential that would be mourned were it cut short or lost."

"For consequentialists, of course, the imperative to imagine the consequences of living in a world in which everyone would act as you choose to act leads to the conclusion that some practices are utterly untenable, not because they are irrational, but because they inflict consequential damage that is unwanted. In both cases, I would suggest, a potential action is figured as hypothetically reciprocal: one’s own act comes back in the imagined form of another’s act; another might act on me as I would act on the other, and the consequences are unacceptable because of those damaging consequences."

"Guilt has to be understood not only as a way of checking one’s own destructiveness, but as a mechanism for safeguarding the life of the other, one that emerges from our own need and dependency, from a sense that this life is not a life without another life. Indeed, when it turns into a safeguarding action, I am not sure it should still be called “guilt.” If we do still use that term, we could conclude that “guilt” is strangely generative or that its productive form is reparation."

"Preserving seeks to secure the life that already is; safeguarding secures and reproduces the conditions of becoming, of living, of futurity, where the content of that life, that living, can be neither prescribed nor predicted, and where self-determination emerges as a potential."

"We are not yet speaking about equality if we have not yet spoken about equal grievability, or the equal attribution of grievability. Grievability is a defining feature of equality. Those whose grievability is not assumed are those who suffer inequality—unequal value."

"To affirm equality is to affirm a cohabitation defined in part by an interdependency that takes the edge off the individual boundaries of the body, or that works that edge for its social and political potential."

"It is precisely because we can destroy that we are under an obligation to know why we ought not to do it, and to summon those countervailing powers that curb our destructive capacity. Nonviolence becomes an ethical obligation by which we are bound precisely because we are bound to one another; it may well be an obligation against which we rail, in which ambivalent swings of the psyche make themselves known, but the obligation to preserve the social bond can be resolved upon without precisely resolving that ambivalence. The obligation not to destroy each other emerges from, and reflects, the vexed social form of our lives, and it leads us to reconsider whether self-preservation is not linked to preserving the lives of others."

"Although it is commonly supposed that war making is the specific activity of nations, the blind rage that motivates war destroys the very social bonds that make nations possible. Of course, it can fortify the nationalism of a nation, producing a provisional coherence bolstered by war and enmity, but it also erodes the social relations that make politics possible. The power of destruction unleashed by war breaks social ties and produces anger, revenge, and distrust (“embitterment”) such that it becomes unclear whether reparation is possible, undermining not only those relations that may have been built in the past, but also the future possibility of peaceful coexistence."

"Whatever the explicit strategic or political aims of a war may be, they prove to be weak in comparison with its aims of destruction; what war destroys first are the very restrictions imposed on destructive license. If we can rightly speak about the unstated “aim” of war, it is neither primarily to alter the political landscape nor to establish a new political order, but rather to destroy the social basis of politics itself."

"Arguing that feminists could no longer seek recourse to an unproblematized women's "experience," Judith Butler has proposed reconceiving the category of women as "permanently open, permanently contested, permanently contingent, in order not to foreclose in advance future claims for inclusion." In a similar vein, it is my contention that "Latino," like the category "women," should be reconceived as a site of permanent political contestation."

"With respect to the homosocial/homosexual style, it seems to be possible to divide Victorian men among three rough categories according to class. The first includes aristocratic men and small groups of their friends and dependents, including bohemians and prostitutes; for these people, by 1865, a distinct homosexual role and culture seem already to have been in existence in England... It seems to have constituted a genuine subculture, facilitated in the face of an ideologically hostile dominant culture by money, privilege, internationalism, and for the most part, the ability to command secrecy... This role is closely related to — is in fact, through Oscar Wilde, the antecedent of — the particular stereotype that at least until recently has characterized American middle-class gay homosexuality; its strongest associations, as we have noted, are with effeminacy, transvestism, promiscuity, prostitution, continental European culture, and the arts."

"I've heard of many people who claim they'd as soon their children were dead as gay. What it took me a long time to believe is that these people are saying no more than the truth. They even speak for others too delicate to use the cruel words."

"Seemingly, this society wants its children to know nothing; wants its queer children to conform or (and this is not a figure of speech) die; and wants not to know that it is getting what it wants."

"One of the things that 'queer' can refer to: the open mesh of possibilities, gaps, overlaps, dissonances and resonances, lapses and excesses of meaning when the constituent elements of anyone's gender, of anyone's sexuality aren't made (or can't be made) to signify monolithically."

"A nuclear-power plant is infinitely safer than eating, because 300 people choke to death on food every year."

"Beware of averages. The average person has one breast and one testicle."

"It is the threat of the use of force [against Iraq] and our line-up there that is going to put force behind the diplomacy. But if we have to use force, it is because we are America; we are the indispensable nation. We stand tall and we see further than other countries into the future, and we see the danger here to all of us."

"Our nation's memory is long and our reach is far."

"Lesley Stahl: We have heard that half a million children have died. I mean, that's more children than died in Hiroshima. And, you know, is the price worth it? Madeleine Albright: I think this is a very hard choice, but the price—we think the price is worth it."

"My deepest regret from my years in public service is the failure of the United States and the international community to act sooner to halt these crimes."

"What's the point of having this superb military that you're always talking about if we can't use it?"

"Little effort was made to explain Saddam's culpability, his misuse of Iraqi resources, or the fact that we were not embargoing medicine or food. I was exasperated that our TV was showing what amounted to Iraqi propaganda...I must have been crazy; I should have answered the question by reframing it and pointing out the inherent flaws in the premise behind it. Saddam Hussein could have prevented any child from suffering simply by meeting his obligations. Instead, I said the following: 'I think this is a very hard choice, but the price, we think, the price is worth it.' As soon as I had spoken, I wished for the power to freeze time and take back those words. My reply had been a terrible mistake, hasty, clumsy, and wrong. Nothing matters more than the lives of innocent people. I had fallen into a trap and said something that I simply did not mean. That is no one's fault but my own."

"I was taught to strive not because there were any guarantees of success but because the act of striving is in itself the only way to keep faith with life"

"Mahmoud Abbas is a puppet."

"I never should have made it. It was stupid."

"What really troubles me is that democracy is getting a bad name because it is identified with imposition and occupation. I'm for democracy, but imposing democracy is an oxymoron. People have to choose democracy, and it has to come up from below."

"There is a special place in hell for women who don't help other women."

"I'm not a person who thinks the world would be entirely different if it was run by women. If you think that, you've forgotten what high school was like."

"The victor of the war in Iraq is Iran."

"Armageddon is not a foreign policy."

"When we're trying to solve difficult national issues its sometimes necessary to talk to adversaries as well as friends. Historians have a word for this: diplomacy."

"There is a significant moral difference between a person who commits a violent crime and a person who tries to cross a border illegally in order to put food on the family table. Such migrants may violate our laws against illicit entry, but if that's all they do then they are trespassers, not criminals. They deserve to have their dignity respected."

"I'm a critic. I think the administration has really undermined America's power and reputation and that Iraq may go down in history as the greatest disaster in American foreign policy, which means that I think it's worse than Vietnam in its unintended consequences and for our reputation. This president, because his administration is imposing democracy, which is an oxymoron, has, I think, hurt the concept. It is not just that the administration has been unilateral but that it has been unidimensional. It has paid attention primarily to one part of the world, without enough attention being paid to other parts."

"Get out, you disgusting Serbs!"

"In early 2000, I became the first senior U.S. official to meet with Vladimir Putin in his new capacity as acting president of Russia. We in the Clinton administration did not know much about him at the time — just that he had started his career in the K.G.B. I hoped the meeting would help me take the measure of the man and assess what his sudden elevation might mean for U.S.-Russia relations, which had deteriorated amid the war in Chechnya. Sitting across a small table from him in the Kremlin, I was immediately struck by the contrast between Mr. Putin and his bombastic predecessor, Boris Yeltsin. Whereas Mr. Yeltsin had cajoled, blustered and flattered, Mr. Putin spoke unemotionally and without notes about his determination to resurrect Russia’s economy and quash Chechen rebels. Flying home, I recorded my impressions. “Putin is small and pale,” I wrote, “so cold as to be almost reptilian.” He claimed to understand why the Berlin Wall had to fall but had not expected the whole Soviet Union to collapse. “Putin is embarrassed by what happened to his country and determined to restore its greatness.”"

"I have been reminded in recent months of that nearly three-hour session with Mr. Putin as he has massed troops on the border with neighboring Ukraine. After calling Ukrainian statehood a fiction in a bizarre televised address, he issued a decree recognizing the independence of two separatist-held regions in Ukraine and sending troops there. Mr. Putin’s revisionist and absurd assertion that Ukraine was “entirely created by Russia” and effectively robbed from the Russian empire is fully in keeping with his warped worldview. Most disturbing to me: It was his attempt to establish the pretext for a full-scale invasion. Should he invade, it will be a historic error."

"In the 20-odd years since we met, Mr. Putin has charted his course by ditching democratic development for Stalin’s playbook. He has collected political and economic power for himself — co-opting or crushing potential competition — while pushing to re-establish a sphere of Russian dominance through parts of the former Soviet Union. Like other authoritarians, he equates his own well-being with that of the nation and opposition with treason. He is sure that Americans mirror both his cynicism and his lust for power and that in a world where everyone lies, he is under no obligation to tell the truth. Because he believes that the United States dominates its own region by force, he thinks Russia has the same right."

"Instead of paving Russia’s path to greatness, invading Ukraine would ensure Mr. Putin’s infamy by leaving his country diplomatically isolated, economically crippled and strategically vulnerable in the face of a stronger, more united Western alliance."

"Mr. Putin’s actions have triggered massive sanctions, with more to come if he launches a full-scale assault and attempts to seize the entire country. These would devastate not just his country’s economy but also his tight circle of corrupt cronies — who in turn could challenge his leadership. What is sure to be a bloody and catastrophic war will drain Russian resources and cost Russian lives — while creating an urgent incentive for Europe to slash its dangerous reliance on Russian energy. ... Such an act of aggression would almost certainly drive NATO to significantly reinforce its eastern flank and to consider permanently stationing forces in the Baltic States, Poland and Romania. ... And it would generate fierce Ukrainian armed resistance, with strong support from the West."

"Although Mr. Putin will, in my experience, never admit to making a mistake, he has shown that he can be both patient and pragmatic. He also is surely conscious that the current confrontation has left him even more dependent on China; he knows that Russia cannot prosper without some ties to the West."

"Mr. Putin must know that a second Cold War would not necessarily go well for Russia — even with its nuclear weapons. Strong U.S. allies can be found on nearly every continent. Mr. Putin’s friends, meanwhile, include the likes of Bashar al-Assad, Alexander Lukashenko and Kim Jong-un. If Mr. Putin feels backed into a corner, he has only himself to blame. As Mr. Biden has noted, the United States has no desire to destabilize or deprive Russia of its legitimate aspirations. That’s why the administration and its allies have offered to engage in talks with Moscow on an open-ended range of security issues. But America must insist that Russia act in accordance with international standards applicable to all nations.<!--"

"Mr. Putin and his Chinese counterpart, Xi Jinping, like to claim that we now live in a multipolar world. While that is self-evident, it does not mean that the major powers have a right to chop the globe into spheres of influence as colonial empires did centuries ago. -->"

"Ukraine is entitled to its sovereignty, no matter who its neighbors happen to be. In the modern era, great countries accept that, and so must Mr. Putin. That is the message undergirding recent Western diplomacy. It defines the difference between a world governed by the rule of law and one answerable to no rules at all."

"Consider Madeleine Albright. The U.N. imposed draconian sanctions on Iraq, pushed by the U.S. and Britain after it invaded Kuwait. Before that, in 1989 Iraq was reported to have “one of the lowest infant mortality rates in the world, as well as universal, free healthcare and education.” (“Paying the Price: Killing the Children of Iraq,” johnpilger.com, 1-15-05) Iraq’s remarkable health was due to President Saddam Hussein nationalizing the country’s vast oil resources, and investing certain of its revenue in the Iraqi people. This policy did not set well with Western oil corporations, which saw Iraq’s bountiful oil reserves as a gold mine to be controlled and tapped. The sanctions prevented Iraq from importing supplies of food and medicine and other necessities. A survey by two scientists, Drs. Mary Smith Fawzi and Sarah Zaidi, found that “as many as 576,000 Iraqi children may have died since the end of the Persian Gulf war because of economic sanctions imposed by the Security Council.” (“Iraqi Sanctions, Kill Children, U.N. Reports,” By Barbara Crossette, The New York Times, Dec. 1, 1995)"

"Shortly after the end of the Cold War, virtually the entire American foreign-policy establishment succumbed to a monumentally self-destructive ideological fever. Call it INS.... Indispensable Nation Syndrome, along with the militarism that it’s spawned in this century... Back in 1998, Secretary of State Madeleine Albright not only identified INS, but also captured its essence. Appearing on national TV, she famously declared, “If we have to use force, it is because we are America. We are the indispensable nation. We stand tall. We see further into the future.” Now, allow me to be blunt: this is simply not true. It’s malarkey, hogwash, bunkum, and baloney.,, The United States does not see further into the future than Ireland, Indonesia, or any other country, regardless of how ancient or freshly minted it may be.,, To charge Albright with lying, however, somehow rates as bad form, impolite, even rude...To be fair, Albright herself is not solely or even mainly responsible for the havoc that INS has caused. While the former secretary of state promoted the syndrome in notably expansive language, the substance of her remark was anything but novel. She was merely reiterating what, in Washington, still passes for a self-evident truism: America must lead... we make the rules."

"..veteran Pentagon officials told the Senate Budget Committee in 1991 that military spending could safely be cut by 50% over the next 10 years... U.S. officials instead set out to exploit the post-Cold War "power dividend," a huge military imbalance in favor of the United States, by developing rationales for using military force more freely and widely around the world. During the transition to the new Clinton administration, Madeleine Albright famously asked Gen. Colin Powell, then chair of the Joint Chiefs of Staff, "What's the point of having this superb military you're always talking about if we can't use it?" In 1999, as secretary of state under Bill Clinton, Albright got her wish, running roughshod over the UN Charter with an illegal war to carve out an independent Kosovo from the ruins of Yugoslavia. The UN Charter clearly prohibits the threat or use of military force except in cases of self-defense or when the UN Security Council takes military action "to maintain or restore international peace and security." This was neither. When U.K. Foreign Secretary Robin Cook told Albright his government was "having trouble with our lawyers" over NATO's illegal war plan, Albright crassly told him to "get new lawyers.""

"Twenty-two years later, Kosovo is the third-poorest country in Europe (after Moldova and post-coup Ukraine) and its independence is still not recognized by 96 countries. Hashim Thaçi, Albright's hand-picked main ally in Kosovo and later its president, is awaiting trial in an international court at the Hague, charged with murdering at least 300 civilians under cover of NATO bombing in 1999 to extract and sell their internal organs on the international transplant market. Clinton and Albright's gruesome and illegal war set the precedent for more illegal U.S. wars in Afghanistan, Iraq, Libya, Syria and elsewhere, with equally devastating and horrific results."

"There was now a bipartisan consensus on war, and it extended into the next conflict, Iraq. Indeed the predicate for that war had been laid by the previous administration, which hyped the threats of Saddam’s weapons of mass destruction program. “No one has done what Saddam Hussein has done, or is thinking of doing,” Clinton’s secretary of state Madeleine Albright told the audience at a town hall meeting at Ohio State University in 1998. “He is producing weapons of mass destruction, and he is qualitatively and quantitatively different from other dictators.” When some in the room expressed skepticism, Albright attacked their character. “I’m really surprised that people feel they need to defend the rights of Saddam Hussein,” she said. At least one person in the crowd wasn’t intimidated. “You’re not answering my question, Madame Albright,” he yelled. Albright’s response: “As a former university professor, I suggest, sir, that you study carefully what American foreign policy is. Every one of the violations has been pointed out on what is not right, and I would be happy to spend fifty minutes with you after the forum to explain it.” She never did. Nor did Albright explain how exactly Saddam was “qualitatively and quantitatively” different from other strongmen around the world. She didn’t need to. Everyone back in Washington already agreed with her."

"I really am tired of all the Clinton Democrats running around getting all-sanctimonious over Iraq. It was them who killed 1.5 to 2.2 million Iraqis through sanctions. Sanctions that Madeline Albright, their illustrious Secretary of State, when confronted with the fact of 500,000 dead Iraqi children, said it was a price she was willing to pay."

"About half a million Iraqi children have died as a result of the sanctions. Of them, Madeleine Albright, then U.S. Ambassador to the United Nations, famously said, "I think this is a very hard choice, but the price-we think the price is worth it." "Moral equivalence" was the term that was used to denounce those who criticized the war on Afghanistan. Madeleine Albright cannot be accused of moral equivalence. What she said was just straightforward algebra."

"Maybe it wasn't such a great idea for Hillary Clinton to invite Madeleine Albright to campaign for her in New Hampshire. During a campaign event in Concord on Saturday, the former Secretary of State declared: "Young women have to support Hillary Clinton. The story is not over!...They’re going to want to push us back," she continued. "It’s not done and you have to help. Hillary Clinton will always be there for you. And just remember, there’s a special place in hell for women who don’t help each other." And while it was not the first time Albright muttered that phrase, the backlash was swift and severe. Pointing to Albright's notorious defense of the 1990 sanctions on Iraq, during which she said that the death of 500,000 Iraqi children was "worth it," observers speculated about someone else who may end up in that "special place.""

"Hugh, I know I shouldn't even be asking you this, but what we really need in order to go in and take out Saddam is a precipitous event—something that would make us look good in the eyes of the world. Could you have one of our U-2s fly low enough—and slow enough—so as to guarantee that Saddam could shoot it down?"

"During the last hundred years parents and teachers have ceased to take childhood and adolescence for granted. They have attempted to fit education to the needs of the child, rather than to press the child into an inflexible educational mould. To this new task they have been spurred by two forces, the growth of the science of psychology, and the difficulties and maladjustments of youth."

"As the traveler who has once been from home is wiser than he who has never left his own doorstep, so a knowledge of one other culture should sharpen our ability to scrutinize more steadily, to appreciate more lovingly, our own."

"I have tried to answer the question which sent me to Samoa: Are the disturbances which vex our adolescents due to the nature of adolescence itself or to the civilization? Under different conditions does adolescence present a different picture?"

"The Samoan puts the burden of amatory success upon the man and believes that women need more initiating, more time for maturing of sexual feeling. A man who fails to satisfy a woman is looked upon as a clumsy, inept blunderer."

"With the exception of the few cases to be discussed in the next chapter, adolescence represented no period of crisis or stress, but was instead an orderly developing of a set of slowly maturing interests and activities. The girls' minds were perplexed by no conflicts, troubled by no philosophical queries, beset by no remote ambitions. To live as a girl with many lovers as long as possible and then to marry in one's own village, near one's own relatives, and to have many children, these were uniform and satisfying ambitions."

"A society which is clamouring for choice, which is filled with many articulate groups, each urging its own brand of salvation, its own variety of economic philosophy, will give each new generation no peace until all have chosen or gone under, unable to bear the conditions of choice."

"What are the rewards of the tiny, ingrown, biological family opposing its closed circle of affection to a forbidding world of the strong ties between parent and children, ties which an active personal relation from birth until death?... Perhaps these are too heavy prices to pay for a specialization of emotions which might be bought about the other ways, notable through coeducation. And with such a question in our minds its interesting to note that a larger family community, in which there are several adult men and women, seems to ensure the child against the development of the crippling attitudes which have been labelled Oedipus complexes, the Electra complexes, and so on."

"[In Western Samoa] native theory and vocabulary recognized the real pervert who was incapable of normal heterosexual response."

"Our young people are faced by a series of different groups which believe different things and advocate different practices, and to each of which some trusted friend or relative may belong. So a girl's father may be a Presbyterian, an imperialist, a vegetarian, a teetotaller, with a strong literary preference for Edmund Burke, a believer in the open shop and a high tariff, who believes that women's place is in the home, that young girls should wear corsets, not roll their stockings, not smoke, nor go riding with young men in the evening. But her mother's father may be a Low Episcopalian, a believer in high living, a strong advocate of States' Rights and the , who reads Rabelais, likes to go to musical shows and horse races..."

"… Her aunt is an agnostic, an ardent advocate of women's rights, an internationalist who rests all her hopes on Esperanto, is devoted to Bernard Shaw, and spends her spare time in campaigns of anti-vivisection. Her elder brother, whom she admires exceedingly, has just spent two years at Oxford. He is an Anglo-Catholic, an enthusiast concerning all things medieval, writes mystical poetry, reads Chesterton, and means to devote his life to seeking for the lost secret of medieval stained glass. Her mother's younger brother is an engineer, a strict materialist, who never recovered from reading Haeckel in his youth; he scorns art, believes that science will save the world, scoffs at everything that was said and thought before the nineteenth century, and ruins his health by experiments in the scientific elimination of sleep. Her mother is of a quietistic frame of mind, very much interested in Indian philosophy, a pacifist, a strict non-participator in life, who in spite of her daughter's devotion to her will not make any move to enlist her enthusiasms. And this may be within the girl's own household. Add to it the groups represented, defended, advocated by her friends, her teachers, and the books which she reads by accident, and the list of possible enthusiasms, of suggested allegiances, incompatible with one another, becomes appalling."

"Chief among our gains must be reckoned this possibility of choice, the recognition of many possible ways of life, where other civilizations have recognized only one. Where other civilizations give a satisfactory outlet to only one temperamental type, be he mystic or soldier, business man or artist, a civilization in which there are many standards offers a possibility of satisfactory adjustment to individuals of many different temperamental types, of diverse gifts and varying interests."

"In contrast to our own social environment which brings out different aspects of human nature and often demonstrated that behavior which occurs almost invariably in individuals within our society is nevertheless due not to original nature but to social environment; and a homogeneous and simple development of the individual may be studied."

"It is not until science has become a discipline to which the research ability of any mind from any class in society can be attracted that it can become rigorously scientific."

"The semimetaphysical problems of the individual and society, of egoism and altruism, of freedom and determinism, either disappear or remain in the form of different phases in the organization of a consciousness that is fundamentally social."

"It [this book] is, very simply, an account of how three primitive societies have grouped their social attitudes towards temperament about the very obvious facts of sex-difference."

"Standardized personality differences between the sexes are of this order, cultural creations to which each generation, male and female, is trained to conform."

"[Mead described the Arapesh as a culture in which both sexes were] placid and contented, unaggressive and noninitiatory, noncompetitive and responsive, warm, docile, and trusting."

"[Among the Arapeh... both father and mother are held responsible for child care by the entire community...] If one comments upon a middle-aged man as good-looking, the people answer: 'Good-looking? Ye-e-e-s? But you should have seen him before he bore all those children'."

"Both men and women are conceived as merely capable of response to a situation that their society has already defined for them as sexual, and so the Arapesh feel that it is necessary to chaperon betrothed couples who are too young... with their definition of sex as a response to an external situation rather than as spontaneous desire, both men and women are regarded as helpless in the face of seduction. Parents warn their sons even more than they warn their daughters against permitting themselves to get into situations in which someone can make love to them."

"Human nature is almost unbelievably malleable, responding accurately and contrastingly to contrasting cultural conditions."

"We may say that many, if not all, of the personality traits which we have called masculine or feminine are as lightly linked to sex as are the clothing, the manners, and the form of headdress that a society at a given period assigns to either sex."

"If a society insists that warfare is the major occupation for the male sex, it is therefore insisting that all male children display bravery and pugnacity. Even if the insistence upon the differential bravery of men and women is not made articulate, the difference in occupation makes this point implicitly. When, however, a society goes further and defines men as brave and women as timorous, when men are forbidden to show fear and women are indulged in the most flagrant display of fear, a more explicit element enters in. Originally two variations of human temperament, a hatred of fear or willingness to display fear, they have been socially translated into inalienable aspects of the personalities of the two sexes. And to that defined sex-personality every child will be educated, if a boy, to suppress fear, if a girl, to show it."

"[Partly as a consequence of male authority] prestige value always attaches to the activities of men."

"We must recognize that beneath the superficial classifications of sex and race the same potentialities exist, recurring generation after generation, only to perish because society has no place for them."

"No skill, no special apti­tude, no vividness of imagination or precision of thinking would go unrecognized because the child who possessed it was of one sex rather than the other. No child would be relentlessly shaped to one pattern of behavior, but instead there should be many patterns, in a world that had learned to allow to each individual the pattern which was most congenial to his gifts."

"Historically our own culture has relied for the creation of rich and contrasting values upon many artificial distinctions, the most striking of which is sex. It will not be by the mere abolition of these distinctions that society will develop patterns in which individual gifts are given place instead of being forced into an ill-fitting mould. If we are to achieve a richer culture, rich in contrasting values, we must recognize the whole gamut of human potentialities, and so weave a less arbitrary social fabric, one in which each diverse human gift will find a fitting place."

"In every human society of which we have any record, there are those who teach and those who learn, for learning a way of life is implicit in all human culture as we know it. But the separation of the teacher's role from the role of all adults who inducted the young into the habitual behavior of the group, was a comparatively late invention. Furthermore, when we do find explicit and defined teaching, in primitive societies we find it tied in with a sense of the rareness or the precariousness of some human tradition."

"The institution of marriage in all societies is a pattern within which the strains put by civilization on males and females alike must be resolved, a pattern within which men must learn, in return for a variety of elaborate rewards, new forms in which sexual spontaneity is still possible, and women must learn to discipline their receptivity to a thousand other considerations."

"[Our goal was to] translate aspects of culture never successfully recorded by the scientist, although often caught by the artist, into some form of communication sufficiently clear and sufficiently unequivocal to satisfy the requirements of scientific enquiry."

"Each man's place in the social scheme of his village is know; the contribution which he must make to the work and ceremonial of the village and the share of the whole which he will receive back again are likewise defined. For failure to receive what is due to him, he is fined even more heavily than for failure to give that which is due from him. Just as a man must accept his privileges as well as discharge his duties, so is he also the guardian of his own status and if, as may happen to a high caste, that status is affronted, he himself must perform a ceremony to restore it."

"Orientation in time, space, and status are the essentials of social existence, and the Balinese, although they make very strong spirits for ceremonial occasions, with a few startling exceptions resist alcohol, because if one drinks one loses one's orientation. Orientation is felt as a protection rather than as a strait jacket and its loss provokes extreme anxiety."

"They draw back into themselves, and are thrown back on their own bodies for gratification. The men become narcissistic and uncertain of the power of any woman, no matter how strange and beautiful, to arouse their desire, but the women remain continually receptive to male advances."

"The older child who has lost or broken some valuable thing will be found when his parents return, not run away, not willing to confess, but in a deep sleep The thief whose case is being tried falls asleep"

"[In Bali] life is a rhythmic, patterned unreality of pleasant, significant movement, centered in one's own body to which all emotions long ago withdrew."

"There is no necessary connection between warfare and human nature. Human nature is potentially aggressive and destructive and potentially orderly and constructive."

"If we are to give our utmost effort and skill and enthusiasm, we must believe in ourselves, which means believing in our past and in our future, in our parents and in our children, in that particular blend of moral purpose and practical inventiveness which is the American character."

"Female animals defending their young are notoriously ferocious and lack the playful delight in combat which characterizes the mock combats of males of the same species. There seems very little ground for claiming that the mother of young children is more peaceful, more responsible, and more thoughtful for the welfare of the human race than is her husband or brother."

"How are men and women to think about their maleness and their femaleness in this twentieth century, in which so many of our old ideas must be made new? Have we over-domesticated men, denied their natural adventurousness, tied them down to machines that are after all only glorified spindles and looms, mortars and pestles and digging sticks, all of which were once women's work? Have we cut women off from their natural closeness to their children, taught them to look for a job instead of the touch of a child's hand, for status in a competitive world rather than a unique place by a glowing hearth? In educating women like men, have we done something disastrous to both men and women alike, or have we only taken one further step in the recurrent task of building more and better on our original human nature?"

"I have tried, in this book, to do three things. I try first to bring a greater awareness of the way in which the differences and the similarities in the bodies of human beings are the basis on which all our learnings about our sex, and our relationship to the other sex, are built. Talking about our bodies is a complex and difficult matter. We are so used to covering them up, to referring to them obliquely with slang terms or in a borrowed language to hiding even infants' sex membership under blue and pink ribbons. It is difficult to become aware of those things about us which have been, and will always be, patterned by our own particular modesties and reticences. We reject, and very rightly, catalogues of caresses arranged in frequency tables, or accounts of childhood that read like a hospital chart..."

"The differences between the two sexes is one of the important conditions upon which we have built the many varieties of human culture that give human beings dignity and stature."

"Envy of the male role can come as much from an undervaluation of the role of wife and mother as from an overvaluation of the public aspects of achievement that have been reserved for men."

"Man's role is uncertain, undefined, and perhaps unnecessary. By a great effort man has hit upon a method of compensating himself for his basic inferiority. Equipped with various mysterious noise-making instruments, whose potency rests upon their actual form's being unknown to those who hear the sounds — that is, the women and children must never know that they are really bamboo flutes, or hollow logs, or bits of elliptic wood whirled on strings — they can get the male children away from the women, brand them as incomplete, and themselves turn boys into men. Women, it is true, make human beings, but only men can make men."

"The recurrent problem of civilization is to define the male role satisfactorily enough … so that the male may in the course of his life reach a solid sense of irreversible achievement, of which his childhood knowledge of the satisfactions of child-bearing have given him a glimpse. In the case of women, it is only necessary that they be permitted by the given social arrangements to fulfil their biological role, to attain this sense of irreversible achievement. If women are to be restless and questing, even in the face of child-bearing, they must be made so through education.... Each culture--in its own way--has developed forms that will make men satisfied in their constructive activities without distorting their sure sense of their masculinity. Fewer cultures have yet found ways in which to give women a divine discontent that will demand other satisfactions than those of child-bearing."

"Coming to terms with the rhythms of women's lives means coming to terms with life itself, accepting the imperatives of the body rather than the imperatives of an artificial, man-made, perhaps transcendentally beautiful civilization. Emphasis on the male work-rhythm is an emphasis on infinite possibilities; emphasis on the female rhythms is an emphasis on a defined pattern, on limitation."

"Learned behaviors have replaced the biologically given ones."

"[Mead saw at least two major problems in dating. First, it encourages men and women to define heterosexual relationships as situational, rather than ongoing] You "have a date," you "go out with a date," you "groan because there isn't a decent date in town." A situation defined as containing a girl — or boy — of the right social background, the right degree of popularity, a little higher than your own."

"People are still encouraged to marry as if they could count on marriage being for life, and at the same time they are absorbing a knowledge of the great frequency of divorce."

"I have been accused of having believed when I wrote Sex and Temperament that there are no sex differences … This, many readers felt, was too much. It was too pretty. I must have found what I was looking for. But this misconception comes from a lack of understanding of what anthropology means, of the open-mindedness with which one must look and listen, record in astonishment and wonder, that which one would not have been able to guess."

"It is utterly false and cruelly arbitrary... to put all the play and learning into childhood, all the work into middle age, and all the regrets into old age."

"When human beings have been fascinated by the contemplation of their own hearts, the more intricate biological pattern of the female has become a model for the artist, the mystic, and the saint. When mankind turns instead to what can be done, altered, built, invented, in the outer world, all natural properties of men, animals, or metals become handicaps to be altered rather than clues to be followed. Women want mediocre men, and men are working hard to be as mediocre as possible."

"In the modern world we have invented ways of speeding up invention, and people's lives change so fast that a person is born into one kind of world, grows up in another, and by the time his children are growing up, lives in still a different world."

"Our first and most pressing problem is how to do away with warfare as a method of solving conflicts between national groups within a society who have different views about how the society is to run."

"The first step in the direction of a world rule of law is the recognition that peace no longer is an unobtainable ideal but a necessary condition of continued human existence. But to take even this step we must return to a calm and responsible frame of mind in which we can face the long patient tasks ahead."

"Every time we liberate a woman, we liberate a man."

"As an anthropologist, I have been interested in the effects that the theories of Cybernetics have within our society. I am not referring to computers or to the electronic revolution as a whole, or to the end of dependence on script for knowledge, or to the way that dress has succeeded the mimeographing machine as a form of communication among the dissenting young. Let me repeat that, I am not referring to the way that dress has succeeded the mimeographing machine as a form of communication among the dissenting young. I specifically want to consider the significance of the set of cross-disciplinary ideas which we first called “feed-back” and then called “teleological mechanisms” and then called it “cybernetics,” a form of crossdisciplinary thought which made it possible for members of many disciplines to communicate with each other easily in a language which all could understand."

"Women should be permitted to volunteer for non-combat service, [...] We have no real way of knowing whether the kinds of training that teach men both courage and restraint would be adaptable to women or effective in a crisis. But the evidence of history and comparative studies of other species suggest that women as a fighting body might be far less amenable to the rules that prevent war from becoming a massacre and, with the use of modern weapons, that protect the survival of all humanity. That is what I meant by saying that women in combat might be too fierce."

"Our humanity rests upon a series of learned behaviors, woven together into patterns that are infinitely fragile and never directly inherited."

"For Immanuel Kant, the term anthropology embraced all the human sciences, and laid the foundation of familiar knowledge we need, to build solidly grounded ideas about the moral and political demands of human life. Margaret Mead saw mid-twentieth-century anthropology as engaged in a project no less ambitious than Kant's own, and her Terry Lectures on Continuities in Cultural Evolution provide an excellent point to enter into her reflections."

"In this book I am concerned with certain kinds of communication: communication between parents and children, between associates of the same status, between members of different societies and, through the mediation of various kinds of coding—tools, art, script, formulas, film—between cultures distant from each other in time and place. I shall be concerned to show that we must deal not only with evolutionary sequences, in which our ability to articulate and codify parts of the culture enormously increases our ability to intervene in the cultural process, but also with the coexistence at any period of history of earlier forms of communication side by side with later ones."

"We — mankind — stand at the center of an evolutionary crisis, with a new evolutionary device — our consciousness of the crisis — as our unique contribution."

"The student of culture is concerned with a characteristic which man displays more markedly than any other known creature — the ability to transmit what he has learned. In following the procedure I suggest, the learning of Homo sapiens would be treated as a further specialization of the concept of grades, with the recognition that in some species — possibly even in some orders — the ability to learn may represent not only an improvement, in an evolutionary sense, but also an increase in vulnerability. Man's unique, high ability to learn, coupled as it is with a small amount of built-in behavior, represents such a vulnerability."

"Cultural systems will be treated as extensions of the power to learn, store, and transmit information, and the evolution of culture as dependent upon the biological development of these abilities and the cultural developments that actualize them. Man's increasing mastery over the natural world, with its increments of available energy use, can be seen from this point of view as one consequence of his capacity to learn, invent, borrow, store, and transmit the necessary technological and political inventions for the changes of scale involved in increasing utilization of energy. Instead of focusing attention on discontinuities — the invention of tool-making tools, the invention of agriculture, the invention of writing, and the invention of invention as a conscious pursuit—this discussion will focus on the continuities involved and on the extent to which older forms of communication, energy use, and social organization also undergo transformation in the course of cultural evolution."

"The ability to learn is older — as it is also more widespread — than is the ability to teach."

"In 1946, a Macy Foundation interdisciplinary conference was organized to use the model provided by "feedback systems," honorifically referred to in earlier conferences as "teleological mechanisms," and later as "cybernetics," with the expectation that this model would provide a group of sciences with useful mathematical tools and, simultaneously, would serve as a form of cross-disciplinary communication. Out of the deliberations of this group came a whole series of fruitful developments of a very high order. Kurt Lewin (who died in 1947) took away from the first meeting the term "feedback". He suggested ways in which group processes, which he and his students were studying in a highly disciplined, rigorous way, could be improved by a "feedback process," as when, for example, a group was periodically given a report on the success or failure of its particular operations."

"In this very special form, feedback became part of the jargon of Group Dynamics, which has also assumed many of the characteristics of a cult in the efforts made to conserve some of the rigor of procedure with which Kurt Lewin and the experimentalist, Alex Bavelas, had attempted to imbue it. In this case, far from serving as a catalyzing, high-level theoretical tool, the term feedback has become a jargon-catchall for any kind of report back to government, management, the subjects of an experiment, subjects during an experiment, and so on. Stripped of its intellectual potential, the term knocks about the corridors of Unesco and for the most part those who use it have no idea that this bit of enjoined, Group Dynamic-recommended behavior is in any way related to the forbidding cross-disciplinary integration known as cybernetics."

"Today our approaches to children are fragmented and partial. Those who care for well children know little of children who are sick. The deep knowledge that comes from the intensive attempt to cure is separated from the knowledge of those whose main task is to teach."

"My material on Samoa was gathered during a nine-month field trip in 1925–26 as a Fellow in the Biological Sciences of the National Research Council, on a research project designated as the study of the adolescent girl. The Samoan Islands, with a population in 1926 of 40,229, are peopled by a Polynesian group, a people with light brown skin and wavy black hair who speak a Polynesian language. The islands were Christianized in the first half of the nineteenth century and were administratively divided between a League of Nations Mandate under New Zealand called Western Samoa, which comprised the islands of Upolu and Savaii, and American Samoa, which was governed by the United States Navy. All my detailed work was done in the remote islands of the Manua group, principally in the village of Tau on the island of Tau."

"Nobody has ever before asked the nuclear family to live all by itself in a box the way we do. With no relatives, no support, we've put it in an impossible situation."

"Instead of being presented with stereotypes by age, sex, color, class, or religion, children must have the opportunity to learn that within each range, some people are loathsome and some are delightful."

"No matter how many communes anybody invents, the family always creeps back. You can get rid of it if you live in an enclave and keep everybody else out, and bring the children up to be unfit to live anywhere else. They can go on ignoring the family for several generations. But such communities are not part of the main world."

"We are living beyond our means. As a people we have developed a life-style that is draining the earth of its priceless and irreplaceable resources without regard for the future of our children and people all around the world."

"The contempt for law and the contempt for the human consequences of lawbreaking go from the bottom to the top of American society."

"Life in the twentieth century is like a parachute jump: you have to get it right the first time."

"Sooner or later I'm going to die, but I'm not going to retire."

"We women are doing pretty well. We're almost back to where we were in the twenties. (1976)"

"Our treatment of both older [people and children] reflects the value we place on independence and autonomy. We do our best to make our children independent from birth. We leave them all alone in rooms with the lights out and tell them, Go to sleep by yourselves. And the old people we respect most are the ones who will fight for their independence, who would sooner starve to death than ask for help."

"I do not believe in using women in combat, because females are too fierce."

"The United States has the power to destroy the world, but not the power to save it alone."

"If you associate enough with older people who do enjoy their lives, who are not stored away in any golden ghettos, you will gain a sense of continuity and of the possibility for a full life."

"Instead of needing lots of children, we need high-quality children."

"It has been a woman's task throughout history to go on believing in life when there was almost no hope. lf we are united, we may be able to produce a world in which our children and other people's children will be safe."

"It seems to me very important to continue to distinguish between two evils. It may be necessary temporarily to accept a lesser evil, but one must never label a necessary evil as good."

"Today, as we are coming to understand better the circular processes through which culture is developed and transmitted, we recognize that man's most human characteristic is not his ability to learn, which he shares with many other species, but his ability to teach and store what others have developed and taught him. Learning, which is based on human dependency, is relatively simple. But human capacities for creating elaborate teachable systems, for understanding and utilizing the resources of the natural world, and for governing society and creating and creating imaginary worlds all these are very complex. In the past, men relied on the least elaborate part of the circular system, the dependent learning by children, for continuity of transmission and for the embodiment of the new. Now, with our greater understanding of the process, we must cultivate the most flexible and complex part of the system; the behavior of adults. We must, in fact, teach ourselves how to alter adult behavior so that we can give up postfigurative upbringing, with its tolerated configurative components, and discover prefigurative ways of teaching and learning. We must create new models for adults who can teach their children not what to learn but how to learn and not what they should be committed to, but the value of commitment."

"p. 14-15 as cited in: Theodore Schwartz (1979) Socialization As Cultural Communication. p. 14-15"

"I think it was my grandmother who gave me my ease in being a woman. She was unquestionably feminine — small and dainty and pretty and wholly without masculine protest or feminist aggrievement. She had gone to college when this was a very unusual thing for a girl to do, she had a very firm grasp of anything she paid attention to, she had married and had a child, and she a career of her own. All this was true of my mother as well. But my mother was filled with passionate resentment about the condition of women, as perhaps my grandmother might have been had my grandfather lived and had she borne five children and had little opportunity to use her special gifts and training. As it was, the two women I knew best were mothers and had professional training. So I had no reason to doubt that brains were suitable for a woman. And as I had my father's kind of mind — which was also his mother's — I learned that the mind is not sex-typed."

"Because of their age — long training in human relations — for that is what feminine intuition really is — women have a special contribution to make to any group enterprise, and I feel it is up to them to contribute the kinds of awareness that few men... have incorporated through their education."

"I have spent most of my life studying the lives of other peoples — faraway peoples — so that Americans might better understand themselves."

"The last 20 years have· seen an enormous growth of institutions devoted to anthropological enterprises, membership within the discipline, and students, text ­books, and paraphernalia. From a tiny scholarly group that could easily be fitted into a couple of buses, and most of whom knew each other, we have grown into a group of tremendous, anonymous milling crowds, meeting at large hotels where there are so many sessions that people do well to find those of their colleagues who are interested in the same specialty. Today we look something like the other social science disciplines, suffering some of the same malaise, and becoming cynical about slave markets and worried when grants and jobs seem to be declining."

"There has been an increased but still rather limited response to general systems theory, as variously reflected in the work of Bateson, Vayda, Rappaport, Adams, and an interest in the use of computers, programming, matrices, etc. But the interaction between general systems theory (as represented, for example, by the theoretical work of Von Bertalanffy) has been compromised, partly by the state of field data, extraordinarily incomparable as it inevitably is, as well as historical anthropological methods of dealing with wholes. General systems theory has taken its impetus from the excitement of discovering larger and larger contexts, on the one hand, and a kind of microprobing into fine detail within a system, on the other. Both of these activities are intrinsic to anthropology to the extent that field work in living societies has been the basic disciplinary method. It is no revelation to any field-experienced anthropologist that everything is related to everything else, or that whether the entire sociocultural setting can be studied in detail or not, it has to be known in general outline."

"General systems theory, in a sense, is no news at all, as Von Foerster found out when he attempted to organize a conference of general systems people and anthropologists. In a sense, the situation is comparable to that found by the Committee for the Study of Mankind, in which a committee that included Robert Redfidd tried to get each discipline to consider its relationship to the concept of Mankind. An­thropologists replied, "we are related already," and so they were. Something similar may be said of attempts to date in mathematical anthropology. The kind of information that a computer program can finally provide, on a level of a particular culture, is simply a reflection of how detailed field work has been done, and to the careful field worker, on kinship, for example, it provides no illumination."

"We will be a better country when each religious group can trust its members to obey the dictates of their own religious faith without assistance from the legal structure of their country."

"A city must be a place where groups of women and men are seeking and developing the highest things they know."

"Laughter is man's most distinctive emotional expression. Man shares the capacity for love and hate, anger and fear, loyalty and grief, with other living creatures. But humour, which has an intellectual as well as an emotional element belongs to man."

"I must admit that I personally measure success in terms of the contributions an individual makes to her or his fellow human beings."

"If one cannot state a matter clearly enough so that even an intelligent twelve-year-old can understand it, one should remain within the cloistered walls of the university and laboratory until one gets a better grasp of one's subject matter."

"Fathers are biological necessities, but social accidents."

"To cherish the life of the world."

"Be lazy, go crazy."

"Everything is grist for anthropology's mill."

"Prayer does not use up artificial energy, doesn't burn up any fossil fuel, doesn't pollute. Neither does song, neither does love, neither does the dance."

"Throughout history, females have picked providers for mates. Males pick anything."

"I was brought up to believe that the only thing worth doing was to add to the sum of accurate information in the world."

"One of the oldest human needs is having someone to wonder where you are when you don't come home at night."

"It is an open question whether any behavior based on fear of eternal punishment can be regarded as ethical or should be regarded as merely cowardly."

"The way to do fieldwork is never to come up for air until it is all over."

"A city is a place where there is no need to wait for next week to get the answer to a question, to taste the food of any country, to find new voices to listen to and familiar ones to listen to again."

"Thanks to television, for the first time the young are seeing history made before it is censored by their elders."

"Of all the peoples whom I have studied, from city dwellers to cliff dwellers, I always find that at least 50 percent would prefer to have at least one jungle between themselves and their mothers-in-law."

"We are now at a point where we must educate our children in what no one knew yesterday, and prepare our schools for what no one knows yet."

"I think extreme heterosexuality is a perversion."

"What people say, what people do, and what they say they do are entirely different things."

"The solution to adult problems tomorrow depends on large measure upon how our children grow up today."

"Sister is probably the most competitive relationship within the family, but once the sisters are grown, it becomes the strongest relationship."

"I learned the value of hard work by working hard."

"No society has ever yet been able to handle the temptations of technology to mastery, to waste, to exuberance, to exploration and exploitation. We have to learn to cherish this earth and cherish it as something that's fragile, that's only one, it's all we have. We have to use our scientific knowledge to correct the dangers that have come from science and technology."

"Never depend upon institutions or government to solve any problem. All social movements are founded by, guided by, motivated and seen through by the passion of individuals."

"She (Judith Plaskow) and Martha Ackelsberg are fond of quoting Margaret Mead's words: "Never doubt that a small group of thoughtful, committed citizens can change the world. Indeed, it is the only thing that ever has""

"Margaret Mead was both a student of civilization and an exemplar of it. To a public of millions, she brought the central insight of cultural anthropology: that varying cultural patterns express an underlying human unity. She mastered her discipline, but she also transcended it. Intrepid, independent, plain spoken, fearless, she remains a model for the young and a teacher from whom all may learn."

"Mead's anthropology had many other red, white and blue- blooded virtues. One was the common anthropological conceit, out of which she made a career, to the effect that the ultimate value of studying other cultures was the use we could make of them to reconstruct our own – a heady kind of intellectual imperialism, as if the final meaning of others' lives was their significance for us."

"Margaret Mead was probably the most famous anthropologist of her time, and even more probably the most controversial. Author of more than fifteen hundred books, articles, films, and occasional pieces; a tireless public speaker traveling the world to instruct and persuade; a field researcher of extraordinarily extensive and varied experience; a hyperactive organizer of projects, conferences, programs, and careers; and possessed of a seemingly endless fund of opinions on every subject under the sun that she was all too willing to share with anyone who asked, and many who did not; she left no one who came into contact with her or her works indifferent to either."

"Margaret Mead describes us as a "third generation" society. She does not mean, of course, that we are all the grandchildren of pioneers and immigrants; but she does mean that our parents shared the attitudes of the children of foreigners, who because of their strange families, with their old-country ways, their effusive gestures, the flavor of their speech, leaned over backward to rule out any foreignness, any color at all. We suffer from that background, with its hunger for uniformity, the shared norm of ambition and habit and living standard. The repressive codes are everywhere."

"we may protest that women's small contribution to culture doesn't indicate a lack of capacity but merely reflects the way men have contrived things to be: we can blame women's small place in culture on culture. But this leaves unanswered the question of why it is that over so many hundreds of years women have consented to follow the male dictate and allowed men to fashion the culture according to male design. It also leaves unanswered the even more fundamental question of why it is that in every society which has ever been studied-so Margaret Mead tells us-whatever is the occupation of men has the greater prestige"

"Marriages held together solely by desire are by definition unpredictable; as thrice-married Margaret Mead once blurted out to psychologist and divorce counselor Judith S. Wallerstein, "Judy, there is no society in the world where people have stayed married without enormous community pressure to do so.""

"Never doubt that a small group of thoughtful, committed citizens can change the world. Indeed, it is the only thing that ever has."

"Always remember that you are absolutely unique. Just like everyone else."

"I [Paul Brand] was soon to be reminded of a lecture given by anthropologist Margaret Mead, who spent much of her life studying primitive cultures. She asked the question, "What is the earliest sign of civilization?" A clay pot? Iron? Tools? Agriculture? No, she claimed. To her, evidence of the earliest true civilization was a healed femur, a leg bone, which she held up before us in the lecture hall. She explained that such healings were never found in the remains of competitive, savage societies. There, clues of violence abounded: temples pierced by arrows, skulls crushed by clubs. But the healed femur showed that someone must have cared for the injured person—hunted on his behalf, brought him food, and served him at personal sacrifice. Savage societies could not afford such pity."

"“When I set a glass prism on a windowsill and allow the sun to flood through it, a spectrum of colors dances on the floor. What we call "white" is a rainbow of colored rays packed into a small space. The prism sets them free. Love is the white light of emotion.”"

"I don't want to be a passenger in my own life."

"I don't want to get to the end of my life and find that I just lived the length of it. I want to live the width of it as well."

"I plan my garden as I wish I could plan my life, with islands of surprise, color, and scent. A seductive aspect of gardening is how many rituals it requires."

"Human beings are sloshing sacks of chemicals on the move."

"... you don't have to be larger than life to come to the aid of somebody in trouble. All you need to be able to be compassionate, put your own troubles on hold while someone else's are taking the forefront, and, maybe the toughest part, you have to be wholly nonjudgemental."

"... extinction is happening very fast, because we've been destroying habitats — and polluting things. And there may come a time when we want to bring back animals, or we could use the just to the enrich the gene pool of animals that are very close to extinction."

"Why humans feel pain has been the subject of theological debate, philosophical schisms, psychoanalytical edicts, and mumbo jumbo for centuries. Pain was the punishment for wrongdoing in the Garden of Eden. Pain was the price one paid for not being morally perfect. Pain was a self-affliction brought about by sexual repression. Pain was dished out by vengeful gods, or was the result of falling out of harmony with nature…The purpose of pain is to warn the body about possible injury. Millions of free nerve endings alarm us; whenever they’re hit, we feel pain."

"What I’m really wondering is why notices were posted and invitations sent out at all: If it’s a psychics’ convention, shouldn’t everyone just know where and when to meet?"

"We tend to see our distant past through a reverse telescope that compresses it: a short time as hunter-gatherers, a long time as "civilized" people. But civilization is a recent stage of human life, and, for all we know, it may not be any great achievement. It may not even be the final stage. We have been alive on this planet as recognizable humans for about two million years, and for all but the last two or three thousand we’ve been hunter-gatherers. We may sing in choirs and park our rages behind a desk, but we patrol the world with many of a hunter-gatherer’s drives, motives, and skills. These aren’t knowable truths. Should an alien civilization ever contact us, the greatest gift they could give us would be a set of home movies: films of our species at each stage in our evolution."

"Consciousness, the great poem of matter, seems so unlikely, so impossible, and yet here we are with our loneliness and our giant dreams."

"But, as sages have long said, the sexiest part of the body and the best aphrodisiac in the world is the imagination."

"But we rarely taste the real thing. The vanilla flavoring we buy in the spice section of grocery stores, the vanilla we find in most of our ice creams, cakes, yogurts, and other foods, as well as in shampoos and perfumes, is an artificial flavor created in laboratories and mixed with alcohol and other ingredients. Marshall McLuhan once warned us that we were drifting so far away from the real taste of life that we had begun to prefer artificiality, and were becoming content with eating the menu descriptions rather than the food."

"The Dutch carried vanilla to Indonesia, and the British to India. “Tincture of vanilla” didn’t appear in the United States until the 1800s, but when it did, it appealed to the American impatience and aversion to fuss, that sprint through life whose byword is convenience. Europeans use the vanilla bean, luxuriating in its textures, tastes, and aromas, but we preferred it reduced and already bottled. By the nineteenth century, demand flourished, vanilla became synthesized, and the world floated on a mantle of cheap flavoring."

"Though it has a certain Russian-roulette quality to it, eating fugu is considered a highly aesthetic experience. That makes one wonder about the condition that we, in chauvinistic shorthand, referred to as “human.” Creatures who will one day vanish from the earth in the ultimate subtraction of sensuality that we call death, we spend our lives courting death, fomenting wars, watching sickening horror movies in which maniacs slash and torture their victims, hurrying our own deaths in fast cars, cigarette smoking, suicide. Death obsesses us, as well it might, but our response to it is so strange. Faced with tornadoes chewing up homes, with dust storms ruining crops, floods and earthquakes swallowing up whole cities, with ghostly diseases that gnaw at one’s bone marrow, cripple, or craze—rampant miseries that need no special bidding, but come freely, giving their horror like alms—you’d think human beings would hold out against the forces of Nature, combine their efforts and become allies, not create devastation of their own, not add to one another’s miseries. Death does such fine work without us. How strange that people, whole countries sometimes, wish to be its willing accomplices."

"We hallucinate sounds more often than sights. There are auditory mirages, which vanish without trace; auditory illusions that turn out to be something other than they seemed; and, of course, voices that speak to saints, seers, and psychotics, telling them how to act and what to believe."

"Look in the mirror. The face that pins you with its double gaze reveals a chastening secret: You are looking into a predator’s eyes. Most predators have eyes set right on the front of their heads, so they can use binocular vision to sight and track their prey."

"The color we see is always the one being reflected, the one that doesn’t stay put and get absorbed. We see the rejected color, and say “an apple is red.” But in truth an apple is everything but red."

"That evening, as I watched the sunset’s pinwheels of apricot and mauve slowly explode into red ribbons, I thought: The sensory misers will inherit the earth, but first they will make it not worth living on."

"We may pretend that beauty is only skin deep, but Aristotle was right when he observed that "beauty is a far greater recommendation than any letter of introduction.” The sad truth is that attractive people do better in school, where they receive more help, better grades, and less punishment; at work, where they are rewarded with higher pay, more prestigious jobs, and faster promotions; in finding mates, where they tend to be in control of the relationships and make most of the decisions; and among total strangers, who assume them to be interesting, honest, virtuous, and successful. After all, in fairy tales, the first stories most of us hear, the heroes are handsome, the heroines are beautiful, and the wicked sots are ugly. Children learn implicitly that good people are beautiful and bad people are ugly, and society restates that message in many subtle ways as they grow older. So perhaps it’s not surprising that handsome cadets at West Point achieve a higher rank by the time they graduate, or that a judge is more likely to give an attractive criminal a shorter sentence."

"For large minds, the Earth is a small place. Not small enough to exhaust in one lifetime, but a compact home, cozy, buoyant, a place to cherish, the spectral center of our life. But how could we stay at home forever?"

"Most of all, the twentieth century will be remembered as the time when we first began to understand what our address was. The “big, beautiful, blue, wet ball” of recent years is one way to say it. But a more profound way will speak of the orders of magnitude of that bigness, the shades of that blueness, the arbitrary delicacy of beauty itself, the ways in which water has made life possible, and the fragile euphoria of the complex ecosystem that is Earth, an Earth on which, from space, there are no visible fences, or military zones, or national borders."

"My muse is male, has the silvery complexion of the moon, and never speaks to me directly."

"Out-of-body experiences aim to shed the senses, but they cannot. One may see from a new perspective, but it’s still an experience of vision."

"In the Bible, God instructs Moses to burn incense sweet and to His liking. Does God have nostrils? How can a god prefer one smell of this earth to another? The rudiments of decay complete a cycle necessary for growth and deliverance. Carrion smells offensive to us, but delicious to those animals who rely on it for food. What they excrete will make the soil rich and the crops abundant. There is no need for divine election. Perception is itself a form of grace."

"Not everything we feel is felt powerfully enough to send a message to the brain; the rest of the sensations just wash over us, telling us nothing. Much is lost in translation, or is censored, and in any case our nerves don’t all fire at once. Some of them remain silent while others respond. This makes our version of the world somewhat simplistic, given how complex the world is. The body’s quest isn’t for truth, it’s for survival."

"So much of our life passes in a comfortable blur. Living on the senses requires an easily triggered sense of marvel, a little extra energy, and most people are lazy about life. Life is something that happens to them while they wait for death."

"It began in mystery, and it will end in mystery, but what a savage and beautiful country lies in between."

"When art separates this thick tangle of feelings, love bares its bones."

"We think of it as a sort of traffic accident of the heart. It is an emotion that scares us more than cruelty, more than violence, more than hatred. We allow ourselves to be foiled by the vagueness of the word. After all, love requires the utmost vulnerability. We equip someone with freshly sharpened knives; strip naked; then invite him to stand close. What could be scarier?"

"What would dawn have been like, had you awakened? It would have sung through your bones. All I can do this morning is let it sing through mine."

"There are well-dressed foolish ideas just as there are well-dressed fools."

"When I hear the word Culture I take out my checkbook"

"If you can’t feel it, it must be real."

"Memory is your image of perfection."

"Architecture is my first love, if you want to talk about what moves me — the ordering of space, the visual pleasure, architecture's power to construct our days and nights."

"I have no complaints, except for the world."

"What a ridiculous clusterfuck of totally uncool jokers."

"I really think that my work has been concerned with a scrutiny of how we are to one another. How we love one another, adore one another, detest one another, damage one another, how we caress one another on both an intimate and global scale. The history of the past thousand years is fraught with power and its abuses."

"I’m just trying, like most art or music or movies, to create a commentary—not literal—of how it feels to live another day, to watch the world turn itself inside out or try to turn us inside out."

"I don’t believe that any work, whether it’s a piece of visual art or a novel or a building, is as brilliant and major and extraordinary or as damaged and pathetic and minor as it’s thought to be."

"I have problems with a lot of photography, particularly street photography and photojournalism—objectifying the other, finding the contempt and exoticism that you might feel within yourself or toward yourself and projecting it out to others. There can be an abusive power to photography, too."

"I remember going into galleries and seeing this thing called conceptual art, and I understand people’s marginalization from what the art subculture is because if you haven’t crashed the codes, and if you don’t know what it is, you feel it’s a conspiracy against your unintelligence. You feel it’s fraud. I understand that. Now that I have crashed the code, I understand and support all this work. But I know how, in many ways, it’s a closed language. My work, not so much so, and it’s not by coincidence, because I just feel I relate to that reader who doesn’t know the secret code word."

"the whole decade-izing thing doesn’t work for me. To me, the ’80s began in 1975 and ended in 1984—’84 or ’85 is when the market changed, when things really heated up. For me, decades are weird. Artists always are a reflection of the times they have come up in. And I think that, for us, there was a real historical change, and it was the first time that women had entered the marketplace, that their works had not been marginalized."

"I never say I do political art. Nor do I do feminist art. I’m a woman who’s a feminist, who makes art. But I think what work becomes visible and what work remains absent is always a result of historical circumstance, you know—hard work, to some degree, and social relations."

"Most artists will never make money off their work, but that spark, that need to create commentary, to visualize, textualize, and musicalize your experience of the world will continue whether it’s a hot commodity or not. You see that places where that need is shut down, we see oppressiveness and subjugation. That need to create commentary is huge. Most of that commentary will not make a big flip profit for some guy buying a condo on the next block. You have to go in knowing that."

"(Where is “Your Body Is a Battleground” not an issue?) BK: I’ve not been to that place yet."

"sports is a way that men can be allowed to have physical contact that is disallowed in a homophobic culture—not only in the playing of the game but also in the viewing of the game. Sports promote a kind of romance or a group understanding and intimacy about the notion of teams, about men being together and men’s bodies being together. It’s also true of the military, and it’s true of cultures in certain countries that disallow difference and are homophobic and at the same time are engaged in a war for a world without women."

"of course I’m a feminist, but I speak about feminism as a plural. There are feminisms, and those feminisms are acted out in terms of site specificity: context, race, class, gender, location. They also connect with a larger term, intersectionality, which is commonly used now but which I’ve always understood organically. There is always a connection between issues of race and gender and class. They don’t ever exist separately, and people who feel that they live them separately are really not understanding the multiple forces that have impacts on their identity and their lives. You just can’t talk about sexuality and gender without engaging the complicated issues of race, and you can’t talk about race without engaging complicated, under-recognized issues of class. And it’s wrong to trivialize any one of those things at the price of the other."

"The failure of so-called progressive culture or the left is that people were closed within a bubble. And now it is promoted even more in what are called silos—in the right, the left, the middle, by our online identities, by our bookmarks, by where we go..."

"art is the creation of commentary. I think that art is the ability to textualize or visualize or musicalize one’s experience of the world—not on a diaristic, literal level but in a way that creates a commentary about what it feels to live another day. The goal for every human being, including myself, is to live an examined life—to really think about what makes us who we are in the world and how culture constructs and contains us. That’s what I’m interested in."

"I was never a fan of street photography. I always thought that it was a brutal search on the streets for the most divine grotesquery or the most Other. I was always suspicious of that. A lot of photographers don’t understand the brutality of that practice. There are some photographers who picture people quite brilliantly; Catherine Opie...is an example. But I think photojournalists are incredibly naïve, and many of them think they have halos over their heads, that they are witnessing this brutality but somehow are apart from it."

"Art without content is like sex without intimacy: technically sufficient, but emotionally empty."

"As we know, by and large women's life experience has not been represented. It has been men's life experience that has made up the body of art history. At least, as we know it now; and there are all these categories and words that diminish women's expression. So that if it's done by a man, it's "high art"; if it's done by a woman, it's "decorative". If it's done by a man, it's "art"; if it's done by a woman, it's "political". There's all these words, you know? For example, images by men, of women are "art"; images by women of men are "political". Abstract patterns by men are "art"; abstract patterns by women in fabric are "decorative"; they're called quilts. So there's all these kind of double standards and all these kind of words that prevent women's experience from entering—even when they express it—from entering the mainstream of art."

"At a certain point power becomes very frightening, and to really begin to reconstruct civilization means to really act in a powerful way. And power is the thing that women have been taught is a real taboo."

"The history of art is that there have been alot of artists who have always been socially engaged and art comes out of both a desire to define the meaning of life and a kind of rage and railing against human limitations."

"Because we are denied knowledge of our history, we are deprived of standing upon each other's shoulders and building upon each other's hard earned accomplishments. Instead we are condemned to repeat what others have done before us and thus we continually reinvent the wheel. The goal of The Dinner Party is to break this cycle."

"A similar kind of confusion can be found in the attitude Judy Chicago (born in 1939) brought to one of the most ambitious works concerned with the Holocaust, her Holocaust Project, completed in 1992. From the way in which she explains her understanding of the Holocaust, about which she admits that as late as 1984 she "knew almost nothing," one does not know if she has ever separated the Holocaust itself from other kinds of victimization. For example, she says: "In exploring the Holocaust, I was learning about the tragic ways Jews had been victimized, and this eventually linked up with my understanding of women's oppression. I realized that part of what had led me to the Holocaust was a deep, though previously unarticulated interest in "the victim" experience and that my previous investigation of the ways women had been treated historically provided me with an unusual frame of reference for examining the Jewish experience of the Holocaust. . . . I began to perceive that the unique experience of the Holocaust could be a window into an aspect of the unarticulated but universal human experience of victimization"...My problem with Chicago is the way one set of atrocities dissolves into another without qualification, as if they are all equal."

"I have often asked myself whether, given the choice, I would choose to have manic-depressive illness. ... Strangely enough, I think I would choose to have it. It's complicated. Depression is awful beyond words or sounds or images ... So why would I want anything to do with this illness? Because I honestly believe that as a result of it I have felt more things, more deeply; had more experiences, more intensely; ... worn death 'as close as dungarees', appreciated it - and life - more; seen the finest and most terrible in people ... But, normal or manic, I have run faster, thought faster, and loved faster than most I know. And I think much of this is related to my illness - the intensity it gives to things"

"If I can't feel, if I can't move, if I can't think, and I can't care, then what conceivable point is there in living?"

"I suppose everyone continues to be interested in the quest for the self, but what you feel when you’re older, I think, is that — how to express this — you really must make the self. It's absolutely useless to look for it, you won’t find it, but it’s possible in some sense to make it."

"I combine concrete cynicism with a sort of vague optimism."

"Europeans used to say Americans were puritanical. Then they discovered that we were not puritans. So now they say that we are obsessed with sex."

"I am putting real plums into an imaginary cake."

"I'm afraid I'm not sufficiently inhibited about the things that other women are inhibited about for me. They feel that you've given away trade secrets."

"In politics, it seems, retreat is honorable if dictated by military considerations and shameful if even suggested for ethical reasons."

"Every word she writes is a lie, including and and the."

"To be disesteemed by people you don’t have much respect for is not the worst fate."

"She could not bear to hurt her husband. She impressed this on the Young Man, on her confidantes, and finally on her husband himself. The thought of Telling Him actually made her heart turn over in a sudden and sickening way, she said. This was true, and yet she knew that being a potential divorcee was deeply pleasurable in somewhat the same way that being an engaged girl had been."

"You know what my favourite quotation is? […] It’s from Chaucer […] Criseyde says it, "I am myne owene woman, wel at ese.""

"He had the true American taste for argument, argument as distinguished from conversation on the one hand and from oratory on the other. The long-drawn-out, meandering debate was, perhaps, the only art form he understood or relished, and this was natural since the argument is in a sense our only indigenous folk-art, and it is not the poet but the silver-tongued lawyer who is our real national bard."

"When we pass from "I ought to do this" to "You think I ought to do this," it seems to us at first that we have weakened the imperative; actually, by externalizing it, we have made it unanswerable, for it is only ourselves that we can come to terms with."

"[H]e was now confronted with what he imagined to be a general, undiscriminating hostility, a spirit of criticism embodied in the girl that was capricious, feminine, and absolutely inscrutable, so that he went about feeling continually guilty without knowing just what it was he had done. It haunted him that if he could anticipate every objection, he would be safe, but there was no telling what this strange girl might find fault with, and the very limitation of his knowledge of her made the number of possible objections limitless."

"If only one could … But it required strength. The romantic life had been too hard for her. In morals as in politics anarchy is not for the weak. The small state, racked by internal dissension, invites the foreign conqueror. Proscription, martial law, the billeting of the rude troops, the tax collector, the unjust judge, anything, anything at all, is sweeter than responsibility. The dictator is also the scapegoat; in assuming absolute authority, he assumes absolute guilt; and the oppressed masses, groaning under the yoke, know themselves to be innocent as lambs, while they pray hypocritically for deliverance."

"I still know when I lie, I can recognize a frame-up when I make one. But Frederick is his own stooge, his own innocent front. He has a vested interest in himself. He is the perfect Protestant pragmatist. 'If I say this, it is true,' 'If I do this, it is justified.' There is no possibility of dispute because Frederick has grace, Frederick belongs to the Elect. It's the religion of the Pharisee, the religion of the businessman."

"[H]e came quickly to believe that the modern was some sort of duty laid on every man who had heard its call, a system of knowledge and perception equivalent to revealed religion — and for all those born too early to receive its message, for Raphael and Shakespeare, he felt a kind of pity like that of the pious Christian for the deprived souls of the ancients, who died too soon to get the benefits of the Redemption."

"The discovery that one cannot convince an opponent and that it is hopeless to go on trying involves a confession of subjectivity that deprives the world of meaning."

"Morality did not keep well; it required stable conditions; it was costly; it was subject to variations, and the market for it was uncertain."

"When Henry Mulcahy, a middle-aged instructor of literature at Jocelyn College, Jocelyn, Pennsylvania, unfolded the President's letter and became aware of its contents, he gave a sudden sharp cry of impatience and irritation, as if such interruptions could positively be brooked no longer."

"What disturbed the advocates of the dances most profoundly was the discovery of a fathomless paradox at the bottom of their friends' thinking: in following the crowd, against their own will and judgment, they were following themselves, i.e., nobody."

"For all his derogation, he truly believed in the modern, as subversive of established values, a mine or fuse laid under the terrain of the virtuous; the words, modern, secular, experimental, were drawled out by him in a seductive, blandishing tone, like a veiled erotic invitation."

"Humanly speaking, of course, she and Alma had the same right as anybody else to interfere in what was none of their business, the duty, in fact, of the bystander to interfere between father and son, employer and employee, state and subject, to protect elementary human rights and secure fair treatment for the weaker. Yet today's fashion was to disguise this moral feeling in an expedient garb, […] to 'sell' a moral argument in terms of a higher utility."

"I learned long ago," she stoutly reiterated, "that one can't bargain in these affairs. If one wants to be effective, one hands in one's resignation and clears out. There's no other way for a man or an institution to learn that one is serious than to learn it too late."

"A spasm of irritation shook him. He could not determine where their machinations ended and his own over-active intelligence began the work of conjecture — it was the old philosophical stickler: how to distinguish the mind's knowledge of its objects from its experience of its own processes? In short, can we know anything, he muttered under his breath."

"It was Domna's frailty, as a young and egoistic person, to experience in a heightened way a common subjective illusion, which was that her own life was free, determined only by voluntary choices, while the lives of other people around her were subject to harsh necessity."

"Furness […] patently believed in nothing, not even in himself, nothing, that is, but the amusing warp-and-woof of events and persons."

"Loyalty to a side, he said, had been instilled in him by his southern mother, but he now thought you had to be loyal to all sides, to the truth as you saw it, which, when you came down to it, meant being loyal to yourself."

"[A]ll moral values, to the analyst, were just rationalizations: ego massage."

"This refusal to listen was a form of stupidity that Martha especially abhorred, and she considered Miles well punished for it. If he had ever taken seriously her passionate desire to leave him, she might not (she now believed) have been driven in practice to show him how little indeed he knew. To pay attention, for Martha, was the prime human virtue; without it, there could be no dignity and no reciprocity."

""But what about church attendance figures?" ventured Harriet. "Aren't modern people supposed to be feeling a lack in their lives that they need religion to fill?" Martha shrugged. "An advertising gambit," she said. "First you convince people that they lack something and then you send them a product to remedy it. People 'need' religion to 'deepen their awareness' or give them 'tragic irony' — the way I 'need' a facial cream to make my life more glamorous." […] "But if there is a lack, Martha?" said Dolly. "Then it ought not to be filled," said Martha. "If it's a real lack, it's a necessary hollow in life that can't be stuffed up, like a chicken. Insufficiency. Shortcoming. I don't need God as a measure to feel that. Do you, Dolly?" "God, no!" said Dolly."

"Nobody can stay in the right — I mean in real life — that's the terrible thing, Warren. If you think you're in the right for more than a few seconds, you'll find that you're in the wrong. Nobody can have a permanent claim on being the injured party; it seems horribly unfair, but there it is. As soon as you feel injured and begin to cry for justice, you discover that your position has gotten undermined; the ground has shifted beneath you, in a slow sort of landslide, and you find yourself cut off."

"[P]ity was very unreliable, as a guide to conduct. It signified a conquered repugnance."

"She felt as though she were present, against her will, at an interminable discussion […] with captious voices pleading, "Explain to me, why not? Give me one reason why not." The medieval temptations, with all the allures of gluttony and concupiscence could not, Martha thought, have been half so trying as the sheer dentist-drill boredom of listening to the arguments of the devil as a modern quasi-intellectual."

"You act as if the human race had learned nothing, as if everything were possible, as if we could all start on a new phase every day. Or a new wife. It's all the same. You take up a doubting posture. But you don't really doubt. You just ask questions, like a machine." Her voice rose, in slight hysteria. Warren looked at her in consternation. "Forgive me," she put in. "But it's true. And the whole world is getting like you, like New Leeds. Everybody has to be shown. 'How do you know that?' every moron asks the philosopher when he is told that this is an apple and that is a pear. He pretends to doubt, to be curious. But nobody is really curious because nobody cares what the truth is. As soon as we think something, it occurs to us that the opposite or the contrary might just as well be true. And no one cares."

"The rationalist mind has always had its doubts about Venice. The watery city receives a dry inspection, as though it were a myth for the credulous — poets and honeymooners."

"Among Venice's spells is one of peculiar potency: the power to awaken the philistine dozing in the skeptic's breast. People of this kind — dry, prose people of superior intelligence — object to feeling what they are supposed to feel, in the presence of marvels. They wish to feel something else. The extreme of this position is to feel nothing."

"Sophistication, that modern kind of sophistication that begs to differ, to be paradoxical, to invert, is not a possible attitude in Venice. In time, this becomes the beauty of the place. One gives up the struggle and submits to a classic experience. One accepts the fact that what one is about to feel or say has not only been said before by Goethe or Musset but is on the tip of the tongue of the tourist from Iowa who is alighting in the Piazzetta with his wife in her furpiece and jeweled pin. Those Others, the existential enemy, are here identical with oneself."

"The Florentines, who were incapable of ruling themselves, produced a great theorist of government: Machiavelli. The Venetians had no theorists and evolved a model Republic."

"The Venetians invented the income tax, statistical science, the floating of government stock, state censorship of books, anonymous denunciations (the Bocca del Leone), the gambling casino, and the Ghetto."

"St Mary of Egypt […] has, by the way, two qualifications for being a Venetian saint — first, she was a courtesan, and, second, when she died, her remains were buried by a pious lion."

"Casanova had the true Venetian temperament: cool, ebullient, and licentious. […] This absence of passion no doubt contributes to the unreal character of Venetian life, which appears as a shimmering surface, like Venetian music. In the traditional Venetian serenades, played from cruising gondolas, the songs today are all Neapolitan. Foreigners cavil at this, but the Venetians point out that there are no love songs in the Venetian repertory — only witty exchanges between man and maiden."

"When I go it will have to be by gondola because I have so much baggage. Some private Charon of the signora's will ferry me down to the station in his shabby funeral bark. That is how the Allies took Venice, arriving from the mainland, at the end of the second World War. There was a petrol shortage, and the Allied command, having made secret contact with the gondoliers' co-operative, officially 'captured' Venice with a fleet of gondolas. Even war in Venice evokes a disbelieving smile."

"From what I have seen, I am driven to the conclusion that religion is only good for good people, and I do not mean this as a paradox, but simply as an observable fact. Only good people can afford to be religious. For the others it is too great a temptation — a temptation to the deadly sins of pride and anger, chiefly, but one might also add sloth."

"To care for the quarrels of the past, to identify oneself passionately with a cause that became, politically speaking, a losing cause with the birth of the modern world, is to experience a kind of straining against reality, a rebellious nonconformity that, again, is rare in America, where children are instructed in the virtues of the system they live under, as though history had achieved a happy ending in American civics."

"I do not mind if I lose my soul for all eternity. If the kind of God exists Who would damn me for not working out a deal with Him, then that is unfortunate. I should not care to spend eternity in the company of such a person."

"Combativeness was, I suppose, the dominant trait in my grandmother’s nature. An aggressive churchgoer, she was quite without Christian feeling; the mercy of the Lord Jesus had never entered her heart. Her piety was an act of war against the Protestant ascendancy […] articles attacking birth control, divorce, mixed marriages, Darwin and secular education were her favourite reading. The teachings of the Church did not interest her, except as they were a rebuke to others […] The extermination of Protestantism, rather than spiritual perfection, was the boon she prayed for."

"The American, if he has a spark of national feeling, will be humiliated by the very prospect of a foreigner's visit to Congress — these, for the most part, illiterate hacks whose fancy vests are spotted with gravy, and whose speeches, hypocritical, unctuous and slovenly, are spotted also with the gravy of political patronage, these persons are a reflection on the democratic process rather than of it; they expose it in its underwear."

"We are a nation of twenty million bathrooms, with a humanist in every tub."

"The American character looks always as if it had just had a rather bad haircut, which gives it, in our eyes at any rate, a greater humanity than the European, which even among its beggars has an all too professional air."

"Life for the European is a career; for the American, it is a hazard."

"The immense popularity of American movies abroad demonstrates that Europe is the unfinished negative of which America is the proof."

"The Crucifixion and other historical precedents notwithstanding, many of us still believe that outstanding goodness is a kind of armor, that virtue, seen plain and bare, gives pause to criminality. But perhaps it is the other way around."

"Liberty, as it is conceived by current opinion, has nothing inherent about it; it is a sort of gift or trust bestowed on the individual by the state pending good behavior."

"People with bad consciences always fear the judgment of children."

"[T]he whole concept of transcendence […] was very close to my heart, the concept that man is more than his circumstances, more even than himself."

"Every age has a keyhole to which its eye is pasted."

"Is it really so difficult to tell a good action from a bad one? I think one usually knows right away or a moment afterward, in a horrid flash of regret."

"For me, in fact, the mark of the historic is the nonchalance with which it picks up an individual and deposits him in a trend, like a house playfully moved in a tornado."

"An unrectified case of injustice has a terrible way of lingering, restlessly, in the social atmosphere like an unfinished equation."

"People sometimes say that they envied the Communists because they were so "sure." In my case this was not exactly it; I was sure, too, intellectually speaking, as far as I went. That is, I had a clear mind and was reasonably honest, while many of the Communists I knew were pathetically fogged up. In any case, my soul was not particularly hot for certainties."

"I could not, I saw, be a Communist because I was not "made that way." Hence, to be a Communist was to possess a sort of privilege. And this privilege, like all privileges, appeared to be a source of power. Any form of idiocy or aberration can confer this distinction on its owner, at least in our age, which aspires to a "total" experience."

"Our anti-Communism came to us neither as the fruit of a special wisdom nor as a humiliating awakening from a prolonged deception, but as a natural event, the product of chance and propinquity. One thing followed another, and the will had little to say about it. For my part, during that year, I realized, with a certain wistfulness, that it was too late for me to become any kind of Marxist. Marxism, I saw, from the learned young man I listened to at Committee meetings, was something you had to take up young, like ballet dancing."

"[T]he labor of keeping house is labor in its most naked state, for labor is toil that never finishes, toil that has to be begun again the moment it is completed, toil that is destroyed and consumed by the life process."

"[B]ureaucracy, the rule of no one, has become the modern form of despotism."

"The theater is the only branch of art much cared for by people of wealth; like canasta, it does away with the bother of talk after dinner."

"A society person who is enthusiastic about modern painting or Truman Capote is already half a traitor to his class. It is middle-class people who, quite mistakenly, imagine that a lively pursuit of the latest in reading and painting will advance their status in the world."

"To allude negligently to Kafka, Yeats, Proust, Stendhal, or St. John of the Cross in a tone of of-course-you-know-them is canonical for Mademoiselle contributors, whatever the topic in hand."

"As an instrument of mass snobbery, this remarkable magazine [Flair], dedicated simply to the personal cult of its editress, to the fetishism of the flower (Fleur Cowles, Flair, a single rose), outdistances all its competitors in the audacity of its conception. It is a leap into the Orwellian future, a magazine without content or point of view beyond its proclamation of itself, one hundred and twenty pages of sheer presentation, a journalistic mirage. […] The articles, in fact, seem meant not to be read but inhaled like a whiff of scent from the mystic rose at the center (flair, through Old French, from fragrare, to emit an odor: an instinctive power of discriminating or discerning). Nobody, one imagines, has read them, not even their authors: grammatical sentences are arranged around a vanishing point of meaning."

"The essence of Vassar is mythic. Today, despite much competition, it still figures in the public mind as the archetypal woman's college. […] It signifies a certain je ne sais quoi; a whiff of luxury and the ineffable; plain thinking and high living. […] For different people, in fact, at different periods, Vassar can stand for whatever is felt to be wrong with the modern female: humanism, atheism, Communism, short skirts, cigarettes, psychiatry, votes for women, free love, intellectualism. Pre-eminently among American college women, the Vassar girl is thought of as carrying a banner. The inscription on it varies with the era or with the ideas of the beholder and in the final sense does not matter — the flushed cheek and tensed arm are what count."

"A wistful respect for the unorthodox is engrained in the Vassar mentality. The Vassar freshman still comes through Taylor Gate as I did, with the hope of being made over, redirected, vivified. The daughter of a conservative lawyer, doctor, banker, or businessman, she will have chosen Vassar in all probability with the idea of transcending her background. And if she does not have such ideas for herself, her teachers have them for her. […] This dynamic conception of education is Vassar's trademark."

"[I]n science, all facts, no matter how trivial or banal, enjoy democratic equality."

"In violence, we forget who we are."

"As subjects, we all live in suspense, from day to day, from hour to hour; in other words, we are the hero of our own story."

"If someone tells you he is going to make "a realistic decision," you immediately understand that he has resolved to do something bad."

"It was June, 1933, one week after Commencement, when Kay Leiland Strong, Vassar '33, the first of her class to run around the table at the Class Day dinner, was married to Harald Petersen, Reed '27, in the chapel of St. George's Church, P.E., Karl F. Reiland, Rector."

"Thin women are more sensual; scientific fact — the nerve ends are closer to the surface."

"You mustn't force sex to do the work of love or love to do the work of sex."

"[Y]ou have to live without love, learn not to need it, in order to live with it."

"Extend your antennae, girls."

"Her [Helena's] light, mildly aseptic irony was wasted on Norine, who was unaware of irony and humorous vocal shadings; she listened only to the overt content of what was said and drew her own blunt inferences."

"All I knew that night was that I believed in something and couldn't express it, while your team believed in nothing but knew how to say it — in other men's words. Of course I envied you that too."

"It struck her that Norine's apartment was all too populous with 'significant form.' Every item in it seemed to be saying something, asserting something, pontificating. Norine and Put were surrounded by articles of belief, down to the last can of evaporated milk and the single, monastic pillow on the double bed. It was different from Kay's apartment, where the furniture was only asking to be admired ot talked about. But here, in this dogmatic lair, nothing had been admitted that did not make a 'relevant statement,' though what the polar bear was saying Helena could not make out."

"'That was your day, Mother,' Dottie said patiently. 'Sacrifices aren't necessary any more. […] I've thought about this a lot, out West. Sacrifice is a dated idea. A superstition, really, Mother, like burning widows in India. What society is aiming at now is the full development of the individual.'"

"One of the big features of living alone was that you could talk to yourself all you wanted and address imaginary audiences, running the gamut of emotion."

"There was a side of Sloan, she [Priss] had decided, that she mistrusted, a side that could be summed up by saying that he was a Republican. Up to now this had not mattered; most men she knew were Republicans — it was almost part of being a man. But she did not like the thought of a Republican controlling the destiny of a helpless baby. In medicine, Sloan was quite forward-looking, but he was enamored of his own theories, which he wanted to enforce, like Prohibition, regardless of the human factor."

"She decided she wanted a cool, starchy independent life, with ruffles of humor like window curtains."

"He would only come if she were unprepared. Or would he come only if she were prepared? With her lamp trimmed like the wise virgins? Christianity would tell her to buy food for two, but the pagans would say, 'Don't risk it.'"

"She [Polly] did not approve of revolutions, unless they were absolutely necessary, and she thought it peculiar, to say the least, that her father and his friends were eager to make revolutions in democratic countries like France or the United States instead of concentrating on Hitler and Mussolini, who ought to be overthrown. Of course, as her father said, it was pretty hopeless to make a revolution against Hitler for the time being, since the workers' parties had all been suppressed; still, it seemed rather unfair to penalize Roosevelt and Blum for not being Hitler. Fair play, replied her father, was a bourgeois concept and did not apply against the class enemy."

"It struck her that becoming a Trotskyite had merely given him one more thing to be snobbish about. He now looked down his nose at Stalinists, progressives, and New Dealers, as well as on the middle class and the 'moneyed elements,' whom he had always derided. Some of his worst prejudices, she told him, scolding, were being reinforced by his new adherence. For example, coming from Massachusetts, he had a plaintive aversion to the Irish, and he was elated to hear that Marx had called the Irish the bribed tools of imperialism. 'Look at that bribed tool of imperialism!' he would whisper, of the poor policeman on the beat."

"Polly saw the point. Would she wish not to have been born? Unhappy as she was, she could not say that. Even when she had wished to die, she had not wished never to have been born. Nobody alive could do that."

"As Socrates showed, love cannot be anything else but the love of the good. But to find the good is very rare. That is why love is rare, in spite of what people think. It happens to one in a thousand, and to that one it is a revelation. No wonder he cannot communicate with the other nine hundred and ninety-nine."

"[Norine:] 'Do you know that the Vassar graduate has only 2.2 children?' Priss was aware of this statistic, which had caused concern in alumnae circles — Vassar women were barely replacing themselves while the rest of the population was multiplying."

"'You still believe in progress,' she said kindly. 'I'd forgotten there were people who did. It's your substitute for religion. Your tribal totem is the yardstick. But we've transcended all that. No first-rate mind can accept the concept of progress any more.'"

"She did not recommend sacrifice, having meekly given up her job and her social ideals for Sloan's sake. It was now too late, because of Stephen, but she was convinced she had made a mistake. Sloan would be far happier if she were where she longed to be — in Washington as a humble cog in the New Deal, which he hated — and he could boast of 'my Bolshevik wife.' He had been proud of her when she was with the N.R.A., because she had had gumption, and now even that was gone."

"They got into the car. This time Lakey drove. Listening to Harald's wild talk had disgusted her; she concluded that he was utterly specious. She was ashamed of the curiosity she had felt about him. To be curious about someone opened you to contamination from them. But she was still determined to play him a trick, to take revenge for Kay, for women, and most of all for the impudence of his associating himself with her."

"'Let me out!' 'You want to get out of the car?' said Lakey. 'Yes,' said Harald. 'You bury her. You and the "group."' Lakey stopped the car. He got out. She drove on, following the cortège, watching him in the rear-view mirror as he crossed the road and stood, thumbing a ride, while cars full of returning mourners glided past him, back to New York."

"Calling someone a monster does not make him more guilty; it makes him less so by classing him with beasts and devils (“a person of inhuman and horrible cruelty or wickedness,” OED, Sense 4). Such an unnatural being is more horrible to contemplate than an Eichmann — that is, aesthetically worse — but morally an Ilse Koch was surely less culpable than Eichmann since she seems to have had no trace of human feeling and therefore was impassable to conscience."

"Judas was not a monster, though his act was monstrous; he was a man, the twelfth part of humanity, and his sin was that he could betray for thirty pieces of silver, like any common informer. Jesus was uncommon, not Judas."

"To be a child is something one learns, as one learns the names of rivers or the kings of France. Childhood, for a child, is a sort of falseness, woodenness, stoniness, a lesson recited. Many children are aware of this — that is, aware of being children as a special, prosy condition: "We can't do that! We're children!" Playing children is a long boring game with occasional exciting moments."

"As happens with sports and hobbies, his enjoyment was solemnized by expertise, the rites of comparing, collating, a half-deliberate parody of scholarship like the recitation of batting averages."

"Peter, a philosophy minor, was an adept of the Kantian ethic; he had pledged himself never to treat anyone as a means ('The Other is always an End: thy Maxim,' said a card he carried in his wallet […]), and yet, because of his shyness, which made his approaches circuitous, he repeatedly found himself doing exactly that."

"Yet it was part of being an American that, once you got started, you felt impelled to tell all the people all the truth all the time."

"Maybe any action becomes cowardly once you stop to reason about it. Conscience doth make cowards of us all, eh mamma mia? If you start an argument with yourself, that makes two people at least, and when you have two people, one of them starts appeasing the other."

"At home I never thought I was much of a conformist. But I now see that I was without knowing it. I did what everybody else did without being aware I was copying them. Here I mind being different. Being abroad makes you conscious of the whole imitative side of human behavior. The ape in man."

"If you want to be your own master, his father used to say, always be surprised by evil; never anticipate it."

"They would not be happy unless she conformed to their definition of enjoyment, which meant that she would have to be miserable to satisfy them."

"The clamor of agreement betrayed the anti-French sentiment ever ready to be mobilized when Americans in Paris got together. And as happened with anti-Semites merrily fraternizing, nobody at the table seemed to remember that there were French people present."

"Ars longa vita brevis est was a truth that could not be argued with in the Eternal City."

"Making exceptions was usually a poor idea, he found; it was the same principle as 'Just one won't hurt you.'"

"It struck him that the closer Nature got to the human, the uglier it could be. You could hardly find a plant that was not beautiful, even in a strange mottled way, but there were plenty of hideous simians."

"He spoke in a low weak voice. 'God is dead,' Peter understood him to say. Peter sat up. ' I know that,' he protested. 'And you didn't say that anyway. Nietzsche did.' He felt put upon, as though by an impostor. Kant smiled. 'Yes, Nietzsche said that. And even when Nietzsche said it, the news was not new, and maybe not so tragic after all. Mankind can live without God.' 'I agree,' said Peter. 'I've always lived without him.' 'No, what I say to you is something important. You did not hear me correctly. Listen now carefully and remember.' Again he looked Peter steadily and searchingly in the eyes. 'Perhaps you have guessed it. Nature is dead, mein Kind [my child].'"

"[Y]ou're so darned liberal that you're sort of perverse."

"Her [Sophie Weil's] fault was only an unusual degree of mental activity. The curse of intelligence. Stupid people were unconscious of their slow-moving thought processes."

"Aileen and the dominie [Reverend Frank Barber], in their obliviousness, were illustrating the worst of what he had heard of the American character. A people given to argumentation, someone had said. And, whatever the subject, the debate was always between themselves — as though only their opinions counted — and was settled when they reached a conclusion or simply got tired, as the world had watched them do in Vietnam. At least Sophie had held her peace; perhaps, being Jewish, she lacked the authority to pontificate conferred on the others [the Wasps] as a birthright."

"We reverence art as something sacred […] We've come to worship a class of objects — paintings and sculptures — and we treat their creators as gods. […] I think this totemism has a lot to do with the failure of organized religion. Despite church attendance figures, we've let ordinary humanity lose touch with the divine, with God. No wonder that the lucky few among us are tempted to put daubs of oil on canvas in His place."

"If a hostage or two got killed, it had to be seen in the perspective of the greater good of the greater number. But works of art were a different type of non-combatant, not to be touched with a ten-foot pole by any government respectful of "values." It was in the nature of civilians to die sooner or later, by preference in bed, but also in car crashes, earthquakes, air raids and so on, while works of art by their nature and in principle were imperishable. In addition, they were irreplaceable, which could not be said of their owners."

"You never learn a language unless you use it."

"Art had a disquieting power of producing social embarrassment; […] it caused people to make silly remarks and then laugh self-consciously, as if the pictures, which knew better, could hear them. It could not be just ignorance; displays of armor and mummies and natural-history exhibits did not have that effect. […] If you were with art long enough, […] you began to get the feeling that it was looking right at you."

"We all know in our gut that art educates. In other societies, they're aware of the power it has of speaking directly to the masses, teaching them to be better socialists, better citizens. The trouble is that with us it's fallen into the wrong hands. Forget the speculators. I mean you proud possessors that claim to have a corner in it. This isn't the eighteenth century. The concept of the collector is so rotten by now that it stinks."

"His [Victor's] voice rose suddenly, sounding shrill and aggrieved, as though someone was accusing him. That was where examinations of conscience tended to end — in a burst of pitiful anger. The Church was right; confession to a priest, carrying absolution and penance was wiser."

"What about works of art — the Parthenon — that have always belonged to general realm of onlookers, gods, supposedly, and men? Frescoes on churches and statues standing in public squares. Cathedrals. Skyscrapers. Whoever commissioned them — cardinals or Seagrams or the city fathers — by now they're part of the social fabric. Surely they're art as it was meant to be. Sacred artifacts owned by nobody and by everybody that passes by. A lot of them (Chartres) visible from a long way off. But they can be tucked away in a cloister (Moissac) or even in an oratory shown you by an old nun. The point is, they've become assimilated to whole family of natural objects — mountain ranges, harbors, stands of trees — that have settled down to live with us too. Of course they "do" something for human community; they're pillars holding it up. But also living members. Come to be seen often as protectors, esp. in old cities. Like lares and penates of Roman house. Perhaps represent eternity, on account of remarkable endurance. Anyway they "concentrate the mind wonderfully," as Dr. J. said of hanging."

"90% of the population is a fanatic […] Frank is a fanatic on keeping an open mind. […] Ahmed a doll. Fanaticism linked to abstinence. Abstinence from alcohol, tobacco, sex, forbidden books, forbidden thoughts. There's the distinction: H. and J. not madly tolerant but enjoy thinking, take pleasure in play of their minds."

"Idealists, I know, are dangerous, but the claim of the ideal (Ibsen) has to be felt or else.... Or else the world, our deteriorating world, will continue on its course by sheer inertia. Inertia is taking over, right here; you can sense it."

"You can date the evolving life of a mind, like the age of a tree, by the rings of friendship formed by the expanding central trunk. In the course of my history, not love or marriage so much as friendship has promoted growth."

"[I]t is a mistake to think that an intellectual is required to be intelligent; there are occasions when the terms seem to be almost antonyms."

"In my first year at Annie Wright Seminary, I lost my virginity. I'm not sure whether this was an "educational experience" or not. The act did not lead to anything and was not repeated for two years. But at least it dampened my curiosity about sex and so left my mind free to think about other things."

"Nobody in this land, certainly no Christian, can accept hating on a full-time basis; it is apt to reflect back on the hater."

"[I]n school, character is fate."

"When you have committed an action that you cannot bear to think about, that causes you to writhe in retrospect, do not seek to evade the memory: make yourself relive it, confront it repeatedly over and over, till finally, you will discover, through sheer repetition it loses its power to pain you. It works, I guarantee you, this sure-fire guilt-eradicator, like a homeopathic medicine — like in small doses applied to like. It works, but I am not sure that it is a good thing."

"About truth I have always been monotheistic. It has been an article of faith with me, going back to college days, that there is a truth and that it is knowable."

"A good deal of education consists of unlearning — the breaking of bad habits, as with a tennis serve. This was emphatically true of a Vassar education: where other colleges aimed at development, bringing out what was already there like a seed waiting to sprout, Vassar remade a girl. Vassar was transformational."

"To marry a man without loving him, which was what I had just done, not really perceiving it, was a wicked action, I saw. Stiff with remorse and terror, I lay under the thin blanket through a good part of the night; as far as I could tell from what seemed a measureless distance, my untroubled mate was sleeping."

"Every year I started Ulysses, but I could not get beyond the first chapter — "stately, plump Buck Mulligan" — page 47, I think it was. Then one day, long after, in a different apartment, with a different man (which?), I found myself on page 48 and never looked back. This happened with many of us: Ulysses gradually — but with an effect of suddenness — became accessible. It was because in the interim we had been reading diluted Joyce in writers like Faulkner and so had got used to his ways, at second remove."

"Of all the men I slept with in my studio-bed on Gay Street (and there were a lot: I stopped counting) I liked Bill Mangold the best. Until I began to see Philip Rahv."

"It was getting rather alarming. I realised one day that in twenty four hours I had slept with three different men. And one morning I was in bed with somebody while over his head I talked on the telephone with somebody else…I did not feel promiscuous. Maybe no-one does. And maybe more girls sleep with more men than you would ever think to look at them."

"I was able to compare the sexual equipment of the various men I made love with and there were amazing differences, in both length and massiveness. One handsome married man, who used to arrive with two Danishes from a very good bakery, had a penis about the size and shape of a lead pencil; he shall remain nameless. In my experience there was usually a relation to height, as Philip Rahv and Bill Mangold, both tall men, bore out. There may be dwarfish men with monstrously large organs, but I have never known one. It was not until later, after my second divorce, that I met an impotent man or a pervert (two of the latter)... None of my partners, the reader will be relieved to hear, had a venereal disease."

"One writer whom the circle could not intimidate in any way was Mary McCarthy … I see her indeed in the image of a Valkyrie maiden, riding her steed into the circle, amid thunder and lightning, and out again, bearing the body of some dead hero across her saddle — herself unscathed and headed promptly for her typewriter."

"The play centers on an incident that occurred on my old PBS show, in 1979. I always enjoyed having McCarthy as a guest. She was lively, witty, opinionated, and striking on camera. And there was her smile, hilariously immortalized by Randall Jarrell, in Pictures from an Institution: "Torn animals were removed at sunset from that smile.""

"How guilty should I feel? The lawsuit crippled McCarthy financially and wrecked her health. Is there a term in law for something that doesn’t directly cause a crime—those few little words of mine on the air—which, omitted, would have prevented it? I’m deeply sorry that I never spoke to McCarthy again. Could we have had dinner and enjoyed a grim laugh? Might she have said, "Don’t blame yourself. I was hellbent on doing the Hellman thing"? Ephron, in her play, suggests that McCarthy had the whole thing planned. I don’t really think she did, though. Maybe that’s why I felt sorrier for her than for Old Scaly Bird. Scariest thought: Is it possible that I was set up? Used, by the two titans, to provide publicity for their fading careers? (I was, at the time, working more than they were.)"

"Intellectual responses are known as opinions and Mary had them and had them. Still she was so little of an ideologue as to be sometimes unsettling in her refusal of tribal reaction — left or right, male or female, that sort of thing. She was doggedly personal and often this meant being so aslant that there was, in this determined rationalist, an endearing crankiness, very American and homespun somehow."

"Mary McCarthy was the cultural heroine of my generation. … I felt how different things were now when I watched Man in the Brooks Brothers Shirt on television. It's very well done. Elizabeth McGovern is hip and smart in the central role. What's missing is the importance the story had when it first appeared. In the 1940s it was wonderfully giddy and daring. It was tonic. It was the story that bright people — women especially — talked about and identified with. This was a feminist heroine who was strong and foolish; it was before feminist writing got bogged down in victimization. She was asinine but she wasn't weak. I looked at the reviews of the television production and the people writing about it didn’t seem to get it at all. It was just a story."

"She was a great heroine to many young women of my age. She was a heroine for her independence and her courage in speaking out in defence of lost causes and for her ability to combine great personal glamour with a ferocious intelligence."

"Our First Lady of letters."

"Mary McCarthy was a rara avis, a rare bird: a truly sexy intellectual who was nonetheless more interested in truth than in being intellectually sexy or fashionable. … The real beauty of her life and work is that she was an explorer who never compromised her freedom or integrity. Her writing was symptomatic of this. It never quite became an end in itself, but remained, throughout her life, a means to articulating herself as "her own woman." In that she succeeded marvellously and it is the way in which she did it for which she deserves lasting respect and emulation."

"I absolutely adored Mary. I was transfixed by her. She was so beautiful, so witty, so much fun to talk to."

"[The neurotic] feels caught in a cellar with many doors, and whichever door he opens leads only into new darkness. And all the time he knows that others are walking outside in sunshine. I do not believe that one can understand any severe neurosis without recognizing the paralyzing hopelessness which it contains. … It may be difficult then to see that behind all the odd vanities, demands, hostilities, there is a human being who suffers, who feels forever excluded from all that makes life desirable, who knows that even if he gets what he wants he cannot enjoy it. When one recognizes the existence of all this hopelessness it should not be difficult to understand what appears to be an excessive aggressiveness or even meanness, unexplainable by the particular situation. A person so shut out from every possibility of happiness would have to be a veritable angel if he did not feel hatred toward a world he cannot belong to."

"Taking again as an example the need to appear perfect, I would be interested primarily in understanding what this trend accomplishes for the individual (eliminating conflicts with others and making him feel superior to others), and also what consequences the trend has on his character and his life. The latter investigation would make it possible to understand, for example, how such a person anxiously conforms with expectations and standards to the extent of becoming a mere automaton, and yet subversively defies them; how this double play results in listlessness and inertia; how he is proud of his apparent independence, yet actually is entirely dependent on the expectations and opinions of others; how he is terrified lest anyone should discover the flimsiness of his moral strivings and the duplicity which has pervaded his life; how this in turn has made him seclusive and hypersensitive to criticism."

"Fortunately analysis is not the only way to resolve inner conflicts. Life itself still remains a very effective therapist... The therapy effected by life itself is not, however, within one's control. Neither hardships nor friendships nor religious experience can be arranged to meet the needs of the particular individual. Life as a therapist is ruthless; circumstances that are helpful to one neurotic may entirely crush another."

"Rationalization may be defined as self-deception by reasoning."

"It is amazing how obtuse otherwise intelligent patients can become when it is a matter of seeing the inevitability of cause and effect in psychic matters. I am thinking of rather self-evident connections such as these: if we want to achieve something, we must put in work; if we want to become independent, we must strive toward assuming responsibility for ourselves. Or: so long as we are arrogant, we will be vulnerable. Or: so long as we do not love ourselves, we cannot possibly believe that others love us, and must by necessity be suspicious toward any assertion of love. Patients presented with such sequences of cause and effect may start to argue, to become befogged or evasive."

"Through the eclipse of large areas of the self," says Karen Horney in Our Inner Conflicts, "by repression and inhibition as well as by idealization and externalization, the individual loses sight of himself; he feels, if he does not actually become, like a shadow without weight and substance."

"The aim of science is to discover and illuminate truth. And that, I take it, is the aim of literature, whether biography or history or fiction. It seems to me, then, that there can be no separate literature of science."

"The winds, the sea, and the moving tides are what they are. If there is wonder and beauty and majesty in them, science will discover these qualities. If they are not there, science cannot create them. If there is poetry in my book about the sea, it is not because I deliberately put it there, but because no one could write truthfully about the sea and leave out the poetry."

"We have looked first at man with his vanities and greed and his problems of a day or a year; and then only, and from this biased point of view, we have looked outward at the earth he has inhabited so briefly and at the universe in which our earth is so minute a part. Yet these are the great realities, and against them we see our human problems in a different perspective. Perhaps if we reversed the telescope and looked at man down these long vistas, we should find less time and inclination to plan for our own destruction."

"Mankind has gone very far into an artificial world of his own creation. He has sought to insulate himself, in his cities of steel and concrete, from the realities of earth and water and the growing seed. Intoxicated with a sense of his own power, he seems to be going farther and farther into more experiments for the destruction of himself and his world. There is certainly no single remedy for this condition and I am offering no panacea. But it seems reasonable to believe — and I do believe — that the more clearly we can focus our attention on the wonders and realities of the universe about us the less taste we shall have for the destruction of our race. Wonder and humility are wholesome emotions, and they do not exist side by side with a lust for destruction."

"We have been troubled about the world, and had almost lost faith in man; it helps to think about the long history of the earth, and of how life came to be. And when we think in terms of millions of years, we are not so impatient that our own problems be solved tomorrow."

"The real wealth of the Nation lies in the resources of the earth — soil, water, forests, minerals, and wildlife. To utilize them for present needs while insuring their preservation for future generations requires a delicately balanced and continuing program, based on the most extensive research. Their administration is not properly, and cannot be, a matter of politics."

"Writing is a lonely occupation at best. Of course there are stimulating and even happy associations with friends and colleagues, but during the actual work of creation the writer cuts himself off from all others and confronts his subject alone. He moves into a realm where he has never been before — perhaps where no one has ever been. It is a lonely place, even a little frightening."

"A child's world is fresh and new and beautiful, full of wonder and excitement. It is our misfortune that for most of us that clear-eyed vision, that true instinct for what is beautiful and awe inspiring, is dimmed and even lost before we reach adulthood. If I had influence with the good fairy who is supposed to preside over the christening of all children I should ask that her gift to each child in the world be a sense of wonder so indestructible that it would last throughout life, as an unfailing antidote against the boredom and disenchantments of later years, the sterile preoccupation with things that are artificial, the alienation from the sources of our strength. If a child is to keep alive his inborn sense of wonder without any such gift from the fairies, he needs the companionship of at least one adult who can share it, rediscovering with him the joy, excitement and mystery of the world we live in. Once found, it has lasting meaning. It is more important to pave the way for the child to want to know than to put him on a diet of facts he is not ready to assimilate."

"Only within the 20th Century has biological thought been focused on ecology, or the relation of the living creature to its environment. Awareness of ecological relationships is — or should be — the basis of modern conservation programs, for it is useless to attempt to preserve a living species unless the kind of land or water it requires is also preserved. So delicately interwoven are the relationships that when we disturb one thread of the community fabric we alter it all — perhaps almost imperceptibly, perhaps so drastically that destruction follows."

"If we have been slow to develop the general concepts of ecology and conservation, we have been even more tardy in recognizing the facts of the ecology and conservation of man himself. We may hope that this will be the next major phase in the development of biology. Here and there awareness is growing that man, far from being the overlord of all creation, is himself part of nature, subject to the same cosmic forces that control all other life. Man's future welfare and probably even his survival depend upon his learning to live in harmony, rather than in combat, with these forces."

"To many of us, this sudden silencing of the song of birds, this obliteration of the color and beauty and interest of bird life, is sufficient cause for sharp regret. To those who have never known such rewarding enjoyment of nature, there should yet remain a nagging and insistent question: If this "rain of death" has produced so disastrous an effect on birds, what of other lives, including our own?"

"In our modern world nothing may be taken for granted-not even the spring songs that herald the return of the birds."

"I like to define biology as the history of the earth and all its life — past, present, and future. To understand biology is to understand that all life is linked to the earth from which it came; it is to understand that the stream of life, flowing out of the dim past into the uncertain future, is in reality a unified force, though composed of an infinite number and variety of separate lives."

"Any concept of biology is not only sterile and profitless, it is distorted and untrue, if it puts its primary focus on unnatural conditions rather than on those vast forces not of man's making that shape and channel the nature and direction of life."

"The problem I dealt with in Silent Spring is not an isolated one. The excessive and ill-advised use of chemical pesticides is merely one part of a sorry whole-the reckless pollution of our living world with harmful and dangerous substances. Until very recently, the average citizen assumed that "someone" was looking after these matters and that some little understood but confidently relied upon safeguards stood like shields between his person and any harm. Now he has experienced, from several different directions, a rather rude shattering of these beliefs."

"I believe that only in that atmosphere of intellectual freedom can we solve the problems before us now."

"To me, Dr. Albert Schweitzer is the one truly great individuals our modern times have produced."

"As I look back through history I find a parallel. I ask you to recall the uproar that followed Charles Darwin's announcement of his theories of evolution. The concept of man's origin from pre-existing forms was hotly and emotionally denied, and the denials came not only from the lay public but from Darwin's peers in science. Only after many years did the concepts set forth in The Origin of Species become firmly established. Today, it would be hard to find any person of education who would deny the facts of evolution. Yet so many of us deny the obvious corollary: that man is affected by the same environmental influences that control the lives of all the many thousands of other species to which he is related by evolutionary ties."

"Fishes and plankton, whales and squids, birds and sea turtles, all are linked by unbreakable ties to certain kinds of water—to warm water or cold water, to clear or turbid water, to water rich in phosphates or in silicates."

"The sharpest peaks of the Ridge are the cluster of islets known as the Rocks of St. Paul, near the equator. The entire cluster of half a dozen islets is not more than a quarter of a mile across, and their rocky slopes drop off at so sheer an angle that water more than half a mile deep lies only a few feet off shore."

"The sediments are a sort of epic poem of the earth."

"The 1950's have comprised an exciting decade in the science of the sea. During this period a manned vehicle has descended to the deepest hole in the ocean floor. During the 'fifties, also, the crossing of the entire Arctic basin was accomplished by submarines traveling under the ice. Many new features of the unseen floor of the sea have been described, including new mountain ranges that now appear to be linked with others to form the longest and mightiest mountains of the earth-a continuous chain encircling the globe. Deep, hidden rivers in the sea, subsurface currents with the volume of a thousand Mississippis, have been found. During the International Geophysical Year, 60 ships from 40 nations, as well as hundreds of stations on islands and seacoasts, co-operated in an enormously fruitful study of the sea."

"Although man's record as a steward of the natural resources of the earth has been a discouraging one, there has long been a certain comfort in the belief that the sea, at least, was inviolate, beyond man's ability to change and to despoil. But this belief, unfortunately, has proved to be naive. In unlocking the secrets of the atom, modern man has found himself confronted with a frightening problem-what to do with the most dangerous materials that have ever existed in all the earth's history, the by-products of atomic fission. The stark problem that faces him is whether he can dispose of these lethal substances without rendering the earth uninhabitable. No account of the sea today is complete unless it takes note of this ominous problem. By its very vastness and its seeming remoteness, the sea has invited the attention of those who have the problem of disposal, and with very little discussion and almost no public notice, at least until the late 'fifties, the sea has been selected as a "natural" burying place for the contaminated rubbish and other "low-level wastes" of the Atomic Age."

"The truth is that disposal has proceeded far more rapidly than our knowledge justifies. To dispose first and investigate later is an invitation to disaster, for once radioactive elements have been deposited at sea they are irretrievable. The mistakes that are made now are made for all time."

"It is a curious situation that the sea, from which life first arose, should now be threatened by the activities of one form of that life. But the sea, though changed in a sinister way, will continue to exist; the threat is rather to life itself."

"F or the globe as a whole, the ocean is the great regulator, the great stabilizer of temperatures. It has been described as 'a savings bank for solar energy, receiving deposits in seasons of excessive insolation and paying them back in seasons of want. Without the ocean, our world would be visited by unthinkably harsh extremes of temperature."

"Day by day and season by season, the ocean dominates the world's climate."

"In our own lifetime we are witnessing a startling alteration of climate."

"Activities in the nonhuman world also reflect the warming of the Arctic-the changed habits and migrations of many fishes, birds, land mammals, and whales."

"The fifteen years that I spent in fishery and wildlife conservation work with the *Government have taken me into certain places where few other women have been."

"Tradition is important in the Government, but fortunately I had conspirators who were willing to help me shatter precedent. But among my male colleagues who had to sign the papers, the thought of one woman on a ship with some fifty men was unthinkable. After much soul searching, it was decided that maybe two women would be all right, so I arranged with a friend, who was also a writer, to go with me."

"There is something deeply impressive about the night sea as one experiences it from a small vessel far from land. When I stood on the afterdeck on those dark nights, on a tiny man-made island of wood and steel, dimly seeing the great shapes of waves that rolled about us, I think I was conscious as never before that ours is a water world, dominated by the immensity of the sea...."

"There is one quality that characterizes all of us who deal with the sciences of the earth and its life-we are never bored. We can't be. There is always something new to be investigated. Every mystery solved brings us to the threshold of a greater one..."

"The pleasures, the values of contact with the natural world, are not reserved for the scientists. They are available to anyone who will place himself under the influence of a lonely mountain top-or the sea-or the stillness of a forest; or who will stop to think about so small a thing as the mystery of a growing seed."

"I am not afraid of being thought a sentimentalist when I stand here tonight and tell you that I believe natural beauty has a necessary place in the spiritual development of any individual or any society. I believe that whenever we destroy beauty, or whenever we substitute something man-made and artificial for a natural feature of the earth, we have retarded some part of man's spiritual growth."

"As human beings, we are part of the whole stream of life."

"Our origins are of the earth. And so there is in us a deeply seated response to the natural universe, which is part of our humanity."

"I believe it is important for women to realize that the world of today threatens to destroy much of that beauty that has immense power to bring us a healing release from tension. Women have a greater intuitive understanding of such things. They want for their children not only physical health but mental and spiritual health as well. I bring these things to your attention tonight because I think your awareness of them will help, whether you are practicing journalists, or teachers, or librarians, or housewives and mothers."

"We see the destructive trend on a national scale in proposals to invade the national parks with commercial schemes such as the building of power dams. The parks were placed in trust for all the people, to preserve for them just such recreational and spiritual values as I have mentioned. Is it the right of this, our generation, in its selfish materialism, to destroy these things because we are blinded by the dollar sign? Beauty-and all the values the derive from beauty-are not measured and evaluated in terms of the dollar."

"A preoccupation with the wonder and beauty of the earth has strongly influenced the course of my life."

"There is symbolic as well as actual beauty in the migration of birds, in the ebb and flow of the tides; in the folded bud ready for the spring. There is something infinitely healing in these repeated refrains of nature-the assurance that dawn comes after night, and spring after winter."

"Mankind has gone very far into an artificial world of his own creation. He has sought to insulate himself, with steel and concrete, from the realities of earth and water. Perhaps he is intoxicated with his own power, as he goes farther and farther into experiments for the destruction of himself and his world. For this unhappy trend there is no single remedy-no panacea. But I believe that the more clearly we can focus our attention on the wonders and realities of the universe about us, the less taste we shall have for destruction."

"The most alarming of all man's assaults upon the environment is the contamination of air, earth, rivers, and sea with dangerous and even lethal materials."

"This is an era of specialists, each of whom sees his own problem and is unaware of or intolerant of the larger frame into which it fits."

"The history of life on earth has been a history of interaction between living things and their surroundings. To a large extent, the physical form and the habits of the earth's vegetation and its animal life have been molded by the environment. Considering the whole span of earthly time, the opposite effect, in which life actually modifies its surroundings, has been relatively slight. Only within the moment of time represented by the present century has one species-man-acquired significant power to alter the nature of his world."

"The most alarming of all man's assaults upon the environment is the contamination of air, earth, rivers, and sea with dangerous and even lethal materials. This pollution is for the most part irrecoverable; the chain of evil it initiates not only in the world that must support life but in living tissues is for the most part irreversible."

"Given time-time not in years but in millennia-life adjusts, and a balance has been reached. For time is the essential ingredient; but in the modern world there is no time."

"The figure is staggering and its implications are not easily grasped-500 new chemicals to which the bodies of men and animals are required somehow to adapt each year, chemicals totally outside the limits of biologic experience."

"Can anyone believe it is possible to lay down such a barrage of poisons on the surface of the earth without making it unfit for all life? They should not be called "insecticides," but "biocides.""

"It is ironic to think that man might determine his own future by something so seemingly trivial as the choice of an insect spray. All this has been risked-for what? Future historians may well be amazed by our distorted sense of proportion. How could intelligent beings seek to control a few unwanted species by a method that contaminated the entire environment and brought the threat of disease and death even to their own kind? Yet this is precisely what we have done. We have done it, moreover, for reasons that collapse the moment we examine them. We are told that the enormous and expanding use of pesticides is necessary to maintain farm production. Yet is our real problem not one of overproduction?"

"It is a sobering fact...that the method of massive chemical control has had only limited success, and also threatens to worsen the very conditions it is intended to curb."

"Much of the necessary knowledge is now available but we do not use it. We train ecologists in our universities and even employ them in our governmental agencies but we seldom take their advice. We allow the chemical death rain to fall as though there were no alternative, whereas in fact there are many, and our ingenuity could soon discover many more if given opportunity."

"Have we fallen into a mesmerized state that makes us accept as inevitable that which is inferior or detrimental, as though having lost the will or the vision to demand that which is good?"

"It is not my contention that chemical insecticides must never be used. I do contend that we have put poisonous and biologically potent chemicals indiscriminately into the hands of persons largely or wholly ignorant of their potential for harm. We have subjected enormous numbers of people to contact with these poisons, without their consent and often without their knowledge. If the Bill of Rights contains no guarantee that a citizen shall be secure against lethal poisons distributed either by private individuals or by public officials, it is surely only because our forefathers, despite their considerable wisdom and foresight, could conceive of no such problem."

"Future generations are unlikely to condone our lack of prudent concern for the integrity of the natural world that supports all life."

"It is an era dominated by industry, in which the right to make a dollar at whatever cost is seldom challenged. When the public protests, confronted with some obvious evidence of damaging results of pesticide applications, it is fed little tranquilizing pills of half truth. We urgently need an end to these false assurances, to the sugar coating of unpalatable facts. It is the public that is being asked to assume the risks that the insect controllers calculate. The public must decide whether it wishes to continue on the present road, and it can do so only when in full possession of the facts."

"Over increasingly large areas of the United States, spring now comes unheralded by the return of the birds, and the early mornings are strangely silent where once they were filled with the beauty of bird song."

"These sprays, dusts, and aerosols are now applied almost universally to farms, gardens, forests, and homes — nonselective chemicals that have the power to kill every insect, the "good" and the "bad," to still the song of birds and the leaping of fish in the streams, to coat the leaves with a deadly film, and to linger on in soil — all this though the intended target may be only a few weeds or insects. Can anyone believe it is possible to lay down such a barrage of poisons on the surface of the earth without making it unfit for all life? They should not be called "insecticides," but "biocides.""

"For each of us, as for the robin in Michigan or the Salmon in the Miramichi, this is a problem of ecology, of interrelationships, of interdependence. We poison the caddis flies in a stream and the salmon runs dwindle and die. We poison the gnats in a lake and the poison travels from link to link of the food chain and soon the birds of the lake margins become its victims. We spray our elms and the following springs are silent of robin song, not because we sprayed the robins directly but because the poison traveled, step by step, through the now familiar elm leaf-earthworm-robin cycle. These are matters of record, observable, part of the visible world around us. They reflect the web of life — or death — that scientists know as ecology."

"We stand now where two roads diverge. But unlike the roads in Robert Frost's familiar poem, they are not equally fair. The road we have long been traveling is deceptively easy, a smooth superhighway on which we progress with great speed, but at its end lies disaster. The other fork of the road-the one "less traveled by"-offers our last, our only chance to reach a destination that assures the preservation of our earth. The choice, after all, is ours to make."

"To the bird watcher, the suburbanite who derives joy from birds in his garden, the hunter, the fisherman or the explorer of wild regions, anything that destroys the wildlife of an area for even a single year has deprived him of pleasure to which he has a legitimate right. This is a valid point of view."

"If, having endured much, we have at last asserted our "right to know," and if, knowing, we have concluded that we are being asked to take senseless and frightening risks, then we should no longer accept the counsel of those who tell us that we must fill our world with poisonous chemicals; we should look about and see what other course is open to us."

"Now at last, as it has become apparent that the heedless and unrestrained use of chemicals is a greater menace to ourselves than to the targets, the river which is the science of biotic control flows again, fed by new streams of thought."

"Through all these new, imaginative, and creative approaches to the problem of sharing our earth with other creatures there runs a constant theme, the awareness that we are dealing with life-with living populations and all their pressures and counter-pressures, their surges and recessions. Only by taking account of such life forces and by cautiously seeking to guide them into channels favorable to ourselves can we hope to achieve a reasonable accommodation between the insect hordes and ourselves. The current vogue for poisons has failed utterly to take into account these most fundamental considerations. As crude a weapon as the cave man's club, the chemical barrage has been hurled against the fabric of life-a fabric on the one hand delicate and destructible, on the other miraculously tough and resilient, and capable of striking back in unexpected ways. These extraordinary capacities of life have been ignored by the practitioners of chemical control who have brought to their task no "high-minded orientation," no humility before the vast forces with which they tamper."

"The "control of nature" is a phrase conceived in arrogance, born of the Neanderthal age of biology and philosophy, when it was supposed that nature exists for the convenience of man. The concepts and practices of applied entomology for the most part date from that Stone Age of science. It is our alarming misfortune that so primitive a science has armed itself with the most modern and terrible weapons, and that in turning them against the insects it has also turned them against the earth."

"Man has long talked somewhat arrogantly about the conquest of nature; now he has the power to achieve his boast. It is our misfortune-it may well be our final tragedy-that this power has not been tempered with wisdom, but has been marked by irresponsibility; that there is all too little awareness that man is part of nature, and that the price of conquest may well be the destruction of man himself."

"Measured against the vast backdrop of geologic time, the whole era of man seems but a moment-but how portentous a moment!"

"Who could have foretold that this being, who walked upright and no longer lived in trees, who lurked in caves, hiding in fear from the great beasts who shared his world-who could have guessed that he would one day have in his hands the power to change the very nature of the earth-the of life and death over so many of its creatures? Who could have foretold that the brain that was developing behind those heavy brow ridges would allow him to accomplish things no other creature had achieved-but would not at the same time endow him with wisdom so to control his activities that he would not bring destruction upon himself?"

"Only a few centuries have passed since those pre-Columbian days, yet today our whole earth has become only another shore from which we look out across the dark ocean of space, uncertain what we shall find when we sail out among the stars, but like the Norsemen and the Polynesians of old, lured by the very challenge of the unknown."

"In the western world our thinking has for many centuries been dominated by the Jewish-Christian concept of man's relation to nature, in which man is regarded as the master of all the earth's inhabitants. Out of this there easily grew the thought that everything on earth-animate or inanimate, animal, vegetable, or mineral-and indeed the earth itself-had been created expressly for man."

"But I am not certain that in spite of all our modern learning and sophistication, we have actually progressed far beyond the self-oriented philosophy of the Victorians. I fear that these ideas still lurk about, showing themselves boldly and openly at times, at oth-ers skulking about in the shadows of the subconscious."

"We still talk in terms of "conquest"-whether it be of the insect world or of the mysterious world of space. We still have not become mature enough to see ourselves as a very tiny part of a vast and incredible universe, a universe that is distinguished above all else by a mysterious and wonderful unity that we flout at our peril."

"Poets often have a perception that gives their words the validity of science. So the English poet Francis Thompson said nearly a century ago, ‘Thou canst not stir a flower/Without troubling of a star.’ But the poet's insight has not become part of general knowledge."

"Man's attitude toward nature is today critically important, simply because of his new-found power to destroy it."

"I clearly remember that in the days before Hiroshima I used to wonder whether nature-nature in the broadest context of the word-actually needed protection from man. Surely the sea was inviolate and forever beyond man's power to change it. Surely the vast cycles by which water is drawn up into the clouds to return again to the earth could never be touched. And just as surely the vast tides of life-the migrating birds-would continue to ebb and flow over the continents, marking the passage of the seasons. But I was wrong. Even these things, that seemed to belong to the eternal verities, are not only threatened but have already felt the destroying hand of man."

"Our streams are fouled with an incredible assortment of wastes-domestic, chemical, radioactive, so that our planet, though dominated by seas that envelop three-fourths of its surface, is rapidly becoming a thirsty world."

"So nature does indeed need protection from man; but man, too, needs protection from his own acts, for he is part of the living world. His war against nature is inevitably a war against himself. His heedless and destructive acts enter into the vast cycles of the earth, and in time return to him."

"What we are today represents an adjustment achieved over the millions and hundreds of millions of years."

"the distinguishing feature of man's activities is that they have almost always been undertaken from the narrow viewpoint of short-range gain, without considering either their impact on the earth or their long-range effect upon ourselves. They have been distinguished, also, by a curious unwillingness to be guided by the knowledge that is available in certain areas of science. I mean especially the knowledge of biologists, of ecologists, of geneticists, all of whom have special areas of competence that should allow them to predict the effect of our actions on living creatures, including, of course, man himself."

"This is an age that has produced floods of how-to-do-it books, and it is also an age of how-to-do-it science. It is, in other words, the age of technology, in which if we know how to do something, we do it without pausing to inquire whether we should."

"We know how to split the atom, and how to use its energy in peace and war, and so we proceed with preparations to do so, as if acting under some blind compulsion;"

"Instead of always trying to impose our will on Nature we should sometimes be quiet and listen to what she has to tell us. If we did so I am sure we would gain a new perspective on our own feverish lives. We might even see the folly and the madness of a world in which half of mankind is busily preparing to destroy the other half and to reduce our whole planet to radioactive ashes in the doing."

"But the stream of time moves forward and mankind moves with it. Your generation must come to terms with the environment. Your generation must face realities instead of taking refuge in ignorance and evasion of truth. Yours is a grave and a sobering responsibility, but it is also a shining opportunity. You go out into a world where mankind is challenged, as it has never been challenged before, to prove its maturity and its mastery-not of nature, but of itself. Therein lies our hope and our destiny. "In today already walks tomorrow.""

"After describing in detail the adverse reactions to Silent Spring of the farm bureaus in two Pennsylvania counties, the reporter continued: "No one in either county farm office who was talked to today had read the book, but all disapproved of it heartily.""

"I criticize the present methods because they are based on a rather low level of scientific thinking. We are capable of much greater sophistication in our solution of the problem."

"I would like to say that in Silent Spring I have never asked the reader to take my word. I have given him a very clear indication of my sources. I make it possible for him-indeed I invite him-to go beyond what I report and get the full picture. This is the reason for the 55 pages of references. You cannot do this if you are trying to conceal or distort or to present half truths."

"A penetrating observer of social problems has pointed out recently that whereas wealthy families once were the chief benefactors of the universities, now industry has taken over this role. Support of education is something no one quarrels with-but this need not blind us to the fact that research supported by pesticide manufacturers is not likely to be directed at discovering facts indicating unfavorable effects of pesticides."

"We see scientific societies acknowledging as "sustaining associates" a dozen or more giants of a related industry. When the scientific organization speaks, whose voice do we hear-that of science? or of the sustaining industry? It might be a less serious situation if this voice were always clearly identified, but the public assumes it is hearing the voice of science."

"What does it mean when we see a committee set up to make a supposedly impartial review of a situation, and then discover that the committee is affiliated with the very industry whose profits are at stake?"

"All of these things raise the question of the communication of scientific knowledge to the public. Is industry becoming a screen through which facts must be filtered, so that the hard, uncomfortable truths are kept back and only the harmless morsels allowed to filter through?"

"here the tailoring-the screening of basic truth is done, not to suit a party line-but to accommodate to the short-term gain-to serve the gods of profit and production."

"Through your interest in plant life, your fostering of beauty, your alignment with constructive conservation causes, you promote that onward flow of life that is the essence of our world. This is a time when forces of a very different nature too often prevail-forces careless of life or deliberately destructive of it and of the essential web of living relationships."

"The battle for a sane policy for controlling unwanted species will be a long and difficult one. The publication of Silent Spring was neither the beginning nor the end of that struggle."

"The most hopeful sign is an awakening of strong public interest and concern. People are beginning to ask questions and to insist upon proper answers instead of meekly acquiescing in whatever spraying programs are proposed. This in itself is a wholesome thing."

"Above all, we must not be deceived by the enormous stream of propaganda that is issuing from the pesticide manufacturers and from industry-related-although ostensibly independent organizations."

"we are engaged in a grim experiment never before attempted. We are subjecting whole populations to exposure to chemicals which animal experiments have proved to be extremely poisonous and in many cases cumulative in their effect. These exposures now begin at or before birth and-unless we change our methods-will continue through the lifetime of those now living. No one knows what the result will be, because we have no previous experience to guide us."

"What happens, then, when the public interest is pitted against large commercial interests? Those organizations wishing to plead for protection of the public interest do so under the peril of losing the tax-exempt status so necessary to their existence. The industry wishing to pursue its course without legal restraint is now actually subsidized in its efforts."

"The way is not made easy for those who would defend the public interest"

"There are other disturbing factors ... One is the growing interrelations between professional organizations and industry, and between science and industry."

"Another cause of concern is the increasing size and number of industry grants to the universities. On first thought, much support of education seems desirable, but on reflection we see that this does not make for unbiased research-it does not promote a truly scientific spirit. To an increasing extent, the man who commands the largest expense account-and who brings the largest grants to his university becomes an untouchable, with whom even the University president and trustees do not argue."

"As you listen to the present controversy about pesticides, I recommend that you ask yourself-Who speaks? And Why?"

"For we all are united in a common cause. It is a proud cause, which we may serve secure in the knowledge that the earth will be better for our efforts. It is a cause that has no end: there is no point at which we shall say, "Our work is finished." We build on the achievements of those who have gone before us; let us, in turn, build strong foundations for those who will take up the work when we must lay it down."

"Over the decades and the centuries, the scenes and the actors change. Yet the central theme remains-the greed and the shortsightedness of the few who would deprive the many of their rightful heritage. It is a theme supported by the false assurances that whatever is financially profitable is good for the nation and for mankind. These assurances were offered in the days of the timber barons and the land grabbers; they are heard today."

"If the crisis that now confronts us is even more urgent than those of the early years of the century-and I believe it is this is because of wholly new factors peculiar to our own time. These are, first of all, the phenomenal growth of the human population, threatening to over-run its own environment in a way that can bring only deep concern to thoughtful students of population problems. The second factor is a corollary of the first: that as people and their demands increase, there is a smaller share of the earth's resources for each of us to use and enjoy. There is less clean water, less uncontaminated air; there are fewer forests, fewer unspoiled wilderness areas. The third reason is the introduction of new and dangerous contaminants into soil, water, air, and the bodies of plants and animals as our new technology spreads its poisons and its discarded wastes over the land."

"we live in a time when change comes rapidly-a time when much of that change is, at least for long periods, irrevocable. This is what makes our own task so urgent. It is not often that a generation is challenged, as we today are challenged. For what we fail to do-what we let go by default, can perhaps never be done."

"I take courage, however, in the fact that the conservation effort has a broader base than ever before. There is more organized effort; there are many more individuals who are conscious of conservation problems and who are striving, in their own communities or on the national scene, to solve these problems."

"The contamination of the environment with harmful substances is one of the major problems of modern life. The world of air and water and soil supports not only the hundreds of thousands of species of animals and plants, it supports man himself. In the past we have often chosen to ignore this fact. Now we are receiving sharp reminders that our heedless and destructive acts enter into the vast cycles of the earth and in time return to bring hazard to ourselves."

"We have acquired technical skills on a scale undreamed of even a generation ago. We can do dramatic things and we can do them quickly; by the time damaging side effects are apparent it is often too late, or impossible, to reverse our actions."

"I should also like to see legislation, possibly at the state level, restricting the sale and use of pesticides at least to those capable of understanding the hazards and of following directions. To me it is shocking that these chemicals can be bought and applied by illiterate and even by mentally deficient persons. We place much more stringent restrictions on the sale of drugs which at least are not sprayed from powerful machines!"

"If a child is to keep alive his inborn sense of wonder without any such gift from the fairies, he needs the companionship of at least one adult who can share it, rediscovering with him the joy, excitement and mystery of the world we live in."

"A child's world is fresh and new and beautiful, full of wonder and excitement. It is our misfortune that for most of us that clear-eyed vision, that true instinct for what is beautiful and awe-inspiring, is dimmed and even lost before we reach adulthood. If I had influence with the good fairy who is supposed to preside over the christening of all children I should ask that her gift to each child in the world be a sense of wonder so indestructible that it would last throughout life, as an unfailing antidote against the boredom and disenchantments of later years, the sterile preoccupation with things that are artificial, the alienation from the sources of our strength."

"I sincerely believe that for the child, and for the parent seeking to guide him, it is not half so important to know as to feel. If facts are the seeds that later produce knowledge and wisdom, then the emotions and the impressions of the senses are the fertile soil in which the seeds must grow. The years of early childhood are the time to prepare the soil. Once the emotions have been aroused — a sense of the beautiful, the excitement of the new and the unknown, a feeling of sympathy, pity, admiration or love — then we wish for knowledge about the subject of our emotional response. Once found, it has lasting meaning. It is more important to pave the way for the child to want to know than to put him on a diet of facts he is not ready to assimilate."

"A rainy day is the perfect time for a walk in the woods. I always thought so myself; the Maine woods never seem so fresh and alive as in wet weather. Then all the needles on the evergreens wear a sheath of silver; ferns seem to have grown to almost tropical lushness and every leaf has its edging of crystal drops. Strangely colored fungi — mustard-yellow and apricot and scarlet — are pushing out of the leaf mold and all the lichens and the mosses have come alive with green and silver freshness."

"Those who dwell, as scientists or laymen, among the beauties and mysteries of the earth are never alone or weary of life. Whatever the vexations or concerns of their personal lives, their thoughts can find paths that lead to inner contentment and to renewed excitement in living. Those who contemplate the beauty of the earth find reserves of strength that will endure as long as life lasts."

"I shall have to express a very deep conviction: that until we have courage to recognize cruelty for what it is—whether its victim is human or animal—we cannot expect things to be much better in the world. There can be no double standard. We cannot have peace among men whose hearts find delight in killing any living creature. By every act that glorifies or even tolerates such moronic delight in killing, we set back the progress of humanity."

"All I am certain of is this: that it is quite necessary for me to know that there is someone who is deeply devoted to me as a person, and who also has the capacity and the depth of understanding to share, vicariously, the sometimes crushing burden of creative effort. (1954)"

"And so it is--we always think our problems are peculiar to us, and then finally discover how many others have gone through exactly the same thing. And much as I suffer during the writing itself, I begin to think it is easy for me compared with the agonies she relates! (1955)"

"She knew how to explain science to ordinary readers in a way that they could understand; she knew also that if you don't love a thing you won't save it, and her love for the natural world shines through everything she wrote."

"I certainly was unaware that the ocean globally was on the verge of cataclysmic decline, that the pristine seas I had known as a child were in danger of becoming Paradise Lost. I was not alone in not knowing. Rachel Carson, famous for her 1962 classic Silent Spring, 11 years earlier wrote in The Sea Around Us: "Eventually man...found his way back to the sea.... And yet he has returned to his mother sea only on her own terms. He cannot control or change the ocean as, in his brief tenancy of earth, he has subdued and plundered the continents.""

"There is a long-standing debate within the environmental movement about its historical origins. Some point to the 1962 publication of Rachel Carson's seminal book Silent Spring and accounts of the first Earth Day in 1970. Depending on the author, either of these two events is hailed as the beginning of the modern environmental movement. With her groundbreaking book, Rachel Carson alerted postwar America about the unintended consequences of the chemical industry on the natural world-and inevitably humans-leading to the banning of DDT in the US."

"what is driving these declines? In 1962, three years before I was born, Rachel Carson warned us in her book Silent Spring that we were doing terrible damage to our planet. She would weep to see how much worse it has become. Insect-rich wildlife habitats such as hay meadows, marshes, heathland and tropical rainforests have been bulldozed, burned or ploughed to destruction on a vast scale. Soils have been degraded and rivers choked with silt and polluted with industrial and agricultural chemicals or drained dry from over-use. The problems with pesticides and fertilizers that Carson highlighted have become far more acute, with an estimated 3 million tonnes of pesticides now going into the global environment every year. In the US, the weight of pesticides applied has increased by 150 per cent since Silent Spring was published, while at the same time new pesticides have been introduced that are much more toxic to insects than any that existed in Carson's day. For example, the neonicotinoid insecticide imidacloprid is now the most widely used insecticide in the world, despite an EU-wide ban since 2018 brought on because of the harm it does to bees. Imidacloprid is about 7,000 times more toxic to bees than the insecticide DDT which was widely used in the 1960s and '70s. On top of all these pressures, wild insects now must cope with climate change, a phenomenon unrecognized in Carson's time."

"She was born in 1907 in the boom of the Industrial Age about 18 miles up the Allegheny River from Pittsburgh, in the town of Springdale. From her bedroom window, she could see smoke billow from the stacks of the American Glue Factory, which slaughtered horses. The factory, the junkyard of its time, was located less than a mile away, down the gently sloping riverbank from the Carsons' four-room log cabin. Passers-by could watch old horses file up a covered wooden ramp to their death."

"Robin Wall Kimmerer says she admires Carson as a pioneering female scientist and one who “combined her knowledge with a sense of responsibility for that knowledge.”"

"It was Rachel Carson down in the dirt with DDT-contaminated worms. It was vividly descriptive prose, naturalist sketches, and, eventually, documentary photography and film seeking to awaken and inspire love for specific creatures and places-and, by extension, for creatures and places like them all over the world."

"I. F. Stone may have thought that environmentalism was distracting the youth of the 1960s and early 1970s from more urgent battles, but by today's standards, the environmentalists of that era look like fire-breathing radicals. Galvanized by the 1962 publication of Silent Spring and the 1969 Santa Barbara oil spill (the Deepwater Horizon disaster of its day), they launched a new kind of North American environmentalism, one far more confrontational than the gentlemen's conservationism of the past. In addition to the newly formed Friends of the Earth (created in 1969) and Greenpeace (launched in 1971), the movement also included groups like the Environmental Defense Fund, then an idealistic gang of scrappy scientists and lawyers determined to heed Rachel Carson's warnings. The group's unofficial slogan was, "Sue the bastards," and so they did. The EDF fought for and filed the original lawsuit that led to the U.S. ban on DDT as an insecticide, resulting in the revival of many species of birds, including the bald eagle."

"If we were adding CO₂ to the air more slowly, geophysical processes, like the weathering of rock, would come into play to counteract acidification. As it is, things are moving too fast for such slow-acting forces to keep up. As Rachel Carson once observed, referring to a very different but at the same time profoundly similar problem: "Time is the essential ingredient, but in the modern world there is no time.""

"Certainly humans can be destructive and shortsighted; they can also be forward-thinking and altruistic. Time and time again, people have demonstrated that they care about what Rachel Carson called "the problem of sharing our earth with other creatures," and that they're willing to make sacrifices on those creatures' behalf. Alfred Newton described the slaughter that was occurring along the British coast; the result was the Act for the Preservation of Sea Birds. John Muir wrote about the damage being done in the mountains of California, and this led to the creation of Yosemite National Park. Silent Spring exposed the dangers posed by synthetic pesticides, and within a decade, most uses of DDT had been prohibited."

"With Silent Spring's appearance in 1962, Rachel Carson, the quiet and unassuming writer and marine biologist, made Americans think about their dependence on nature. Pesticide manufacturers, long seen as helping to control nature, raged at her attack. They assaulted Carson's book and also criticized her scientific facts and her character, called her a "hysterical woman.""

"Rachel Carson's Silent Spring is a seminal work of environmental justice thought. A female scientist writing in the early 1960s, Carson described the impact of pesticides on birdlife and the eco-system, offering an early shift in Western scientific thinking toward recognition that the earth is a living system, one in which human shortsightedness has consequences. This text informed many environmental activists, who organized the first Earth Day actions and instigated establishment of the Environmental Protection Agency. It also informed early environmental justice activists, who began to make a connection between chemical contamination and public health in communities along the fencelines of hazardous waste disposal and production sites."

"I was deeply impressed by Rachel Carson's Silent Spring. It may well be the book by which the human race will stand or fall."

"Forty years ago, Silent Spring delivered a galvanic jolt to public consciousness and, as a result, infused the environmental movement with new substance and meaning...It was Rachel Carson's achievement to synthesize this knowledge into a single image that everyone, scientists and the general public alike, could easily understand...We are still poisoning the air and water and eroding the biosphere, albeit less so than if Rachel Carson had not written. Today we understand better than ever why we must press the effort to save the environment all the way home, true to the mind and spirit of the valiant author of Silent Spring."

"In recent years it has become impossible to talk about man's relation to nature without referring to "ecology"...such leading scientists in this area as Rachel Carson, Barry Commoner, Eugene Odum, Paul Ehrlich and others, have become our new delphic voices...so influential has their branch of science become that our time might well be called the "Age of Ecology"."

"Anita, I have just come the comforting conclusion that I'll have to paint acres and acres of water color landscapes before I will look for even a passably fair one. After about ten attempts — I certainly have to laugh at myself — It's like feeling around in the dark — thought I knew what I was going to try to do but I find I don't — and guess I'll only find out by slaving away at it. I feel — like a wreck — Have been working like mad all day — and you know how deliciously disgusted with every thing one can be — when the sun begins to go down — and one has been working ones head off all day. It gives me the sensation I used to have when I was a youngster and was going away from home on the train — It is a very special sort of sick feeling."

"Today I walked into the sunset — to mail some letters —.. .But some way or other I didn't seem to like the redness much so after I mailed the letters I walked home — and kept walking - The Eastern sky was all grey blue — bunches of clouds — different kinds of clouds — sticking around everywhere and the whole thing — lit up — first in one place — then in another with flashes of lightning — sometimes just sheet lightning — and some times sheet lightning with a sharp bright zigzag flashing across it -. I walked out past the last house — past the last locust tree — and sat on the fence for a long time — looking — just looking at — the lightning — you see there was nothing but sky and flat prairie land — land that seems more like the ocean than anything else I know — There was a wonderful moon. Well I just sat there and had a great time by myself — Not even many night noises — just the wind —.. .I wondered what you were doing - It is absurd the way I love this country — Then when I came back — it was funny — roads just shoot across blocks anywhere — all the houses looked alike — and I almost got lost — I had to laugh at myself — I couldn't tell which house was home - I am loving the plains more than ever it seems — and the SKY — Anita you have never seen SKY — it is wonderful —"

"Last night I couldn't sleep till after four in the morning – I had been out to the canyon all afternoon – till late at night – wonderful color – I wish I could tell you how big – and with the night the colors deeper and darker – cattle on the pastures in the bottom looked line little pinheads. I can understand Pa Dow painting his pretty colored canyons – it must have been a great temptation – no wonder he fell. Then the moon rose right up out of the ground after we got out on the plains again – battered a little where he bumped his head but enormous – There was no wind – it was just big and still – so very big and still – long legged jack rabbits hopping across in front of the light as we passed – A great place to see the night time because there is nothing else. – then I came home – not sleepy so I made a pattern of some flowers I had picked – They were like waterlilies – white ones – with the quality of smoothness gone."

"Anita – I am so glad I'm out here – I can't tell you how much I like it. I like the plains – and I like the work [her painting] – everything is so ridiculously new – and there is something about it that just makes you glad you're living here – You understand – there is nothing here – so maybe there is something wrong with me that I am liking it so much."

"Your letter became before I was up this morning – Yes nice to get. I recognize two of the drawings you speak of – Number one is the first of the dozen or more you speak of – number 2 came next The last – It didn't quite satisfy me so I tried again – the last one was so much worse than the one you like that I thought I had just about worn the idea out so quit.. .You ask me what I did with the rest of myself when I made number 2 -.. .I sat up almost all night one night this week and made the most infernally ugly little shape you ever saw – I wanted to break it when I got through – but didn't then next afternoon when I had time to look at it, it amused me so that I didn't – really its laughable – it's so ugly – and still some way it's quite beautiful – I don't know – I may break it up – or I may try to cast it just for fun – I have another idea that I'm in an awful stew to model – I am going to get a lot of patience so I can make all the little do-dangles I want to and won't have to break one up so I can make another – I want to make a big one.."

"Walked way out in the plains in the moonlight – there is no wind – so still – And so light – I wish you could see it – with miss Hibbits – she was born in Ireland –.. .The plains start right across the roads from this house – there is just nothing out there – she says she has often ridden till ten or eleven o'clock at night – alone – nothing to be afraid of – because there is nothing out there – Its great – I am not even having the smallest wish for N.Y. ..."

"The plains are very wonderful now – like green gold and yellow gold and red gold – in patches – and the distance blue and pink and lavender strips and spots – May sounds like a Dow Canyon but really its wonderful – specially in the evening – I usually go alone – Yesterday rode home on a hay wagon – no it was clover with a funny old man – His mules and wagon blocked my path so we started talking.. .We had a great time riding toward the sunset. He was little and dried up and weather beaten – but he likes living.."

"As I opened the door — I heard cattle — many — in the pens over by the track — lowing — I wonder if you ever heard a whole lot of cattle lowing — it sounds different here — too — just ground and sky — and the lowing cattle — you hardly see — either them or the pens — the pens are of weather beaten boards — take on the color of the ground it seems — I like it and I don't like it — its like music — I made up a tune this morning — Well — I heard the cattle — as I opened the door — and I liked it and I didn't liked it — then I read your letter as I walked to breakfast — a great letter — Anita -"

"I have been thinking of what you say about form.. .I feel that a real living form is the natural result of the individual’s effort to create the living thing out of the adventure of his spirit into the unknown.. ..and from that experience comes the desire to make the unknown known. By unknown I mean the thing that means so much to the person that he want to put it down - clarify something he feels but does not clearly understand.. .Making the unknown known.. ..if you stop to think of form as form you are lost."

"I thought you could write something about me that men can't – What I want written – I do not know – I have no definite idea of what it should be. – but a woman who has lived many things and who sees lines and colors as an expression of living – might say something that a man can't – I feel there is something unexplored about woman that only a woman can explore – Men have done all they can do about it. Does that mean anything to you – or doesn't it?"

"School and things that painters have taught me even keep me from painting as I want to. I decided I was a very stupid fool not to be at least paint as I wanted to and say what I wanted to when I painted as that seemed to be the only thing I could do that didn't concern anybody but myself.. .I found that I could say things with colour and shapes that I couldn't say in any other way things that I had no words for."

"I had wanted to talk with you about lots of things.. .I am anxious to get to work for the fall – it is always my best time I had one particular painting – that tree in Lawrence's front yard as you see it when you lie under it on the table – with stars – it looks as tho it is standing on its head – I wanted you to see it.."

"I am on the train going back to Stieglitz – and in a hurry to get there – I have had four months west and it seems to be all that I needed – It has been like the wind and the sun – there doesn't seem to have been a crack of the waking day or night that wasn't full – I haven't gained an ounce in weight but I feel so alive that I am apt to crack at any moment..."

"I have frozen in the mountains in rain and in hail – and slept out under the stars – and cooked and burned on the desert so that riding through Kansas on the train when everyone is wilting about me seems nothing at all for heat – my nose has peeled and all my bones have been sore from riding – I drove with friends through Arizona – Utah – Colorado – New Mexico till the thought of a wheel under me makes me want to hold my head."

"I got a new Ford and learned to drive it – I even painted – and I laughed a great deal – I went every place that I had time for – and I am ready to go back East as long as I have to go sometime – If it were not for the Stieglitz call I would probably never go – but that is strong – so I am on the way ... I hope a little of it stays with me till I see you – It is my old way of life – you wouldn't like it – it would seem impossible to you as it does to Stieglitz, probably – but it is mine – and I like it – I would just go dead if I couldn't have it.."

"I know I cannot paint a flower. I can not paint the sun on the desert on a bright summer morning but maybe in terms of paint color I can convey to you my experience of the flower or the experience that makes the flower of significance to me at that particular time."

"Color is one of the great things in the world that makes life worth living to me and as I have come to think of painting it is my effort to create an equivalent with paint color for the world – life as I see it."

"The large 'White Flower' [Georgia painted in 1929] with the golden heart is something I have to say about White – quite different from what White has been meaning to me. Whether the flower or the color is the focus I do not know. I do know that the flower is painted large to convey to you my experience of the flower – and what is my experience of the flower if it is not color."

"Artists and religionists are never far apart, they go to the sources of revelation for what they choose to experience and what they report is the degree of their experiences. Intellect wishes to arrange — intuition wishes to accept."

"A flower is relatively small. Everyone has many associations with a flower - the idea of flowers. You put out your hand to touch the flower — lean forward to smell it — maybe touch it with your lips almost without thinking — or give it to someone to please them. Still — in a way — nobody sees a flower — really — it is so small — we haven't time — and to see takes time, like to have a friend takes time.. .So I said to myself — I'll paint what I see — what the flower is to me but I'll paint it big and they will be surprised into taking time to look at it — I will make even busy New-Yorkers take time to see what I see of flowers.. .Well — I made you take time to look at what I saw and when you took time to really notice my flower, you hung all your own associations with flowers on my flower and you write about my flower as if I think and see what you think and see of the flower — and I don't."

"So, probably.. ..when I started painting the pelvis bones I was most interested in the holes in the bones — what I saw through them - particularly the blue from holding them up in the sun against the sky as one is apt to do when one seems to have more sky than earth in one's world.. ..they were most beautiful against the Blue — that Blue that will always be there as it is now after all man's destruction is finished."

"Equal Rights and Responsibilities is a basic idea that would have very important psychological effects on women and men from the time they are born. It could very much change the girl child's idea of her place in the world.. .It seems to me very important to the idea of true democracy – to my country – and to the world eventually – that all men and women stand equal under the sky – I wish that you could be with us in this fight.."

"Singing has always seemed to me the most perfect means of expression. Since I cannot sing, I paint."

"It seems odd to think of you at Lake George tonight – I can smell the outdoors – and hear it – and see the stars – So often before I went to bed at night I would walk out toward the barn and look at the sky in the open space. There was no light little house – there were no people – there was only the night – I will never go back again – maybe to stand just for a moment where I put the little bit that was left of Alfred [Stieglitz] after he was cremated – but I think not even for that. I put him where he would hear the lake. – That is finished."

"My spring has been much better than every travelling springs of the last two years — I have been working — or trying to work my garden into a kind of permanent shape.. .At the moment I have three rose bushes so full of red and yellow roses that they look on fire — they are really astonishing — You would really laugh to see them — two are very tall — the other smaller — It is a rose that is the reddest red on top and yellow underneath — then sometimes a few spots that are deep butter yellow — and an odd iris — dirty lavender petals reaching up — a pale lavender mixed with yellow that greys it and yellow petals mixed with a little lavender drooping down — very handsome — There are lots of ordinary colors too — many kinds. Well — that's my life —"

"..About my work Howard – I always have two opinions – one is my way of seeing it for myself – and for myself I am never satisfied – never really – I almost always fail – always I think – now next time I can do it – Maybe that is part of what keeps one working – I can also look at myself – by that I mean my work from the point of view of the looking public – and that is the way I look at it when I think of showing. I have always first had a show for myself – and made up my mind – then after that it doesn't matter to me very much what anyone else say – good or bad."

"Dear Anita [ w:Anita Pollitzer ], don't forget w:Mary Cassatt [as one of her inspirations] — and I am not sure that your new paragraph will hold water [(Anita had sent her a chapter of the biography she was writing about Georgia] — We [artists] probably all derive from something — with some it is more obvious than with others — so much so that we can not escape a language of line that has been growing in meaning since the beginning of lines."

"Dear Anita, I read your manuscript some time ago and it has lain on my table — ..You have written your dream picture of me — and I am not that way at all. We are such different kinds of people that it reads as if we spoke different languages and didn't understand one another at all. You write of the legends others have made up about me — but when I read your manuscript, it seems as much a myth as all the others. I really believe that to call this my biography when it has so little to do with me is impossible — and I cannot have my name exploited to further it."

"I do not like the idea of happiness — it is too momentary — I would say that I was always busy and interested in something — interest has more meaning to me than the idea of happiness."

"The meaning of a word — to me — is not as exact as the meaning of a colour. Colours and shapes make a more definite statement than words. I write this [1974] because such odd things have been done about me with words. I have often been told what to paint … I make this effort because no one else can know how my paintings happen."

"I don't really know where I got my artists idea. The scraps of what I remember do not explain to me where it came from. I only know that by this time [her eight grade's year] it was definitely settled in my mind."

"On the way I stood a moment looking out across the marshes with tall cattails, a patch of water, more marsh, then the woods with a few birch trees shining white at the edge on beyond. In the darkness it all looked just like I felt. Wet and swampy and gloomy, very gloomy. In the morning I painted it. My memory of it is that it was probably my best painting that summer.."

"Those perilous climbings [with her sister Claudia, in the Palo Duro Canyon, 1916] were frightening, but it was wonderful to me and not like anything I had known before. The fright of the day was still with me in the night and I would often dream that the foot of my bed rose straight up into the air — then just as it was to fall I would wake up. Many drawings came from days like that, and later some oil paintings."

"Bement [her art teacher] told me things to read. He told me of exhibitions to go and see [c. 1917].. ..the two books that he told me to get were Jeromy Eddy 'Cubists and Post-impressionism' and Kandinsky 'On the Spiritual of Art'... It was some time before I really begun to use the ideas. I didn't start at until I was down in Carolina — alone — thinking things out for myself."

"Later I had two green ones [alligator pears] — not so perfect. I painted them several times [c. 1920] when the men [American modernist artists, a.o. Marsden Hartley ] didn't think much of what I was doing. They were all discussing Paul Cézanne, with long involved remarks about the 'plastic quality' of his form and colour. I was an outsider. My colour and form were not acceptable. It had nothing to do with Cézanne or anything else. I didn't understand what they were talking about why one colour was better than another.. .Years later when I finally got to Cézanne's Mont Sainte-Victoire in the south of France, I remember sitting there thinking, 'How could they attach all those analytical remarks to anything he did with that mountain?' All those entire words piled on top of that poor little mountain seemed too much."

"The clean clear colours [of a Shanty farm] were in my head. But one day as I looked at the brown burned wood of the Shanty, I thought 'I can paint one of those dismal-coloured paintings like the men. I think just for fun I will try — all low-toned and dreary with the tree besides the door.' In my next show [c. 1923], 'The Shanty' went up. The men seemed to approve of it. They seemed to think that maybe I was beginning to paint.. ..that was my only low-toned dismal-coloured painting."

"I painted 'the Shelton with Sunspots' [New York], in 1926. I went out one morning to look at it before I started to work and there was the optical illusion of a bite out of one side of the tower made by the sun, with sunspots against the building and against the sky. I made that painting beginning at the upper left and went off at the lower right without going back."

"I find that I have painted my life, things happening in my life — without knowing. After painting the Shell and shingle [c, 1926] many times, I did a misty landscape of the mountain across the lake, and the mountain became the shape of the shingle — the mountain I saw out my window, the shingle on the table in my room. I did not notice that they were alike for a long time after they were painted."

"After I had been in Canada painting the wide white barns along the Saint Lawrence river, I thought how different the life of the Canadian farmer was from life in Cebolla. So I painted [in 1945] the Cebolla church which is so typical of that difficult life. I have always thought it one of my very good paintings, though its message is not as pleasant as many of the others."

"There are people who have made me see shapes — and others I thought of a great deal, even people I have loved, who make me see nothing. I have painted portraits that to me are almost photographic. I remember hesitating to show the paintings, they looked so real to me. But they have passed into the world as abstractions - no one seeing what they are."

"I don't remember where I picked up the head — or the hollyhock. Flowers were planted among the vegetables in the garden between the house and the hills and I probably picked the hollyhock one day as I walked past. My paintings sometimes grow by pieces from what is around.. .I have used these things to say what is to me the wideness and wonder of the world as I live in it."

"It is surprising to me to see how many people separate the objective from the abstract. Objective painting is not good painting unless it is good in the abstract sense. A hill or tree cannot make a good painting just because it is a hill or a tree. It is lines and colours put together so that they say something. For me that is the very basis of painting. The abstraction is often the most definite form for the intangible thing in myself that I can only clarify in paint. … I found I could say things with color and shapes that I couldn't say any other way — things I had no words for."

"The unexplainable thing in nature that makes me feel the world is big fat beyond my understanding — to understand maybe by trying to put it into form. To find the feeling of infinity on the horizon line or just over the next hill."

"I hate flowers — I paint them because they're cheaper than models and they don't move!"

"In comparing a natural black iris to the O'Keeffe painting titled 'Black Iris', there is no denying the edge of realism, but there is also no denying the lack of detail. Her paint brush blatantly neglected to add the feathery golden pollen of an iris's stigma as well as the wrinkled texture of the iris's velvet-like petals. Instead, she created softness in the petals that resembles human flesh, and tinted it in pale, pinkish tones rather than the bluish, black hues of a black iris."

"Though she decided early that she had little aptitude for singing, Georgia played both the and the piano with considerable skill. Music was a source of great pleasure and sustenance to her throughout her life, and her later decision to concentrate exclusively on art was a difficult one for her to make."

"And that - that's death riding high in the sky. All these things have death in them.. ('Ever since the middle Twenties', I said') ..Exactly, ever since I realized O'Keeffe couldn't stay with me."

"(Women you respect most?) Georgia O'Keeffe, Martha Graham. For reasons plain to all-among them, common to both, an inviolate independence of spirit in pursuing their arts, the wholeness of their gifts of the imagination."

"It is brave to be involved To be not fearful to be unresolved."

"Exhaust the little moment. Soon it dies. And be it gash or gold it will not come Again in this identical guise."

"We real cool. We Left school. We Lurk late. We Strike straight. We Sing sin. We Thin gin. We Jazz June. We Die soon."

"Art hurts. Art urges voyages— and it is easier to stay at home."

"When I start writing a poem, I don't think about models or about what anybody else in the world has done."

"A writer should get as much education as possible, but just going to school is not enough; if it were, all owners of doctorates would be inspired writers."

"As you get older, you find that often the wheat, disentangling itself from the chaff, comes out to meet you."

"Art is a refining and evocative translation of the materials of the world."

"Truth-tellers are not always palatable. There is a preference for candy bars."

"Be careful what you swallow. Chew!"

"I am a writer perhaps because I am not a talker."

"I am interested in telling my particular truth as I have seen it."

"To be in love Is to touch with a lighter hand. In yourself you stretch, you are well."

"He is not there but You know you are tasting together The winter, or a light spring weather. His hand to take your hand is overmuch. Too much too bear."

"I shall not sing a May song. A May song should be gay. I'll wait until November And sing a song of gray."

"And all the little people Will stare at me and say, "That is the Crazy Woman Who would not sing in May.""

"I hold my honey and I store my bread In little jars and cabinets of my will. I label clearly, and each latch and lid I bid, Be firm till I return from hell."

"Already you're on Page 8."

"consider the big fists breaking your little bones, or consider the vague bureaucrats stumbling, fumbling through Paper."

"Is earnest enough, may earnest attract or lead to light; Is light enough, if hands in clumsy frenzy, flimsy whimsically, enlist; Is light enough when this bewilderment crying against the dark shuts down the shades? Dilute confusion. Find and explode our mist."

"Say to them, say to the down-keepers, the sun-slappers, the self-soilers, the harmony-hushers, "even if you are not ready for day it cannot always be night." You will be right."

"Abortions will not let you forget. You remember the children you got that you did not get, The damp small pulps with a little or with no hair, The singers and workers that never handled the air. You will never neglect or beat Them, or silence or buy with a sweet. You will never wind up the sucking-thumb Or scuttle off ghosts that come."

"I have heard in the voices of the wind the voices of my dim killed children. I have contracted. I have eased My dim dears at the breasts they could never suck. I have said, Sweets, if I sinned, if I seized Your luck And your lives from your unfinished reach, If I stole your births and your names, Your straight baby tears and your games, Your stilted or lovely loves, your tumults, your marriages, aches, and your deaths, If I poisoned the beginnings of your breaths, Believe that even in my deliberateness I was not deliberate."

"What shall I say, how is the truth to be said? You were born, you had body, you died. It is just that you never giggled or planned or cried."

"Believe me, I loved you all. Believe me, I knew you, though faintly, and I loved, I loved you All."

"I pass you my Poem. A poem doesn’t do everything for you. You are supposed to go on with your thinking. You are supposed to enrich the other person’s poem with your extensions, your uniquely personal understandings, thus making the poem serve you."

"I pass you my Poem! — to tell you we are all vulnerable — the midget, the Mighty, the richest, the poor. Men, women, children, and trees. I am vulnerable."

"My Poem is life, and not finished. It shall never be finished. My Poem is life, and can grow. Wherever life can grow, it will. It will sprout out, and do the best it can. I give you what I have. You don’t get all your questions answered in this world. How many answers shall be found in the developing world of my Poem? I don’t know. Nevertheless I put my Poem, which is my life, into your hands, where it will do the best it can."

"Rudolph Reed was oaken. His wife was oaken too. And his two good girls and his good little man Oakened as they grew."

"Nary a grin grinned Rudolph Reed, Nary a curse cursed he, But moved in his House. With his dark little wife, And his dark little children three."

"The first night, a rock, big as two fists. The second, a rock big as three. But nary a curse cursed Rudolph Reed. (Though oaken as man could be.) The third night, a silvery ring of glass. Patience arched to endure, But he looked, and lo! small Mabel's blood Was staining her gaze so pure."

"He ran like a mad thing into the night And the words in his mouth were stinking. By the time he had hurt his first white man He was no longer thinking. By the time he had hurt his fourth white man Rudolph Reed was dead. His neighbors gathered and kicked his corpse. "Nigger—" his neighbors said."

"Small Mabel whimpered all night long, For calling herself the cause. Her oak-eyed mother did no thing But change the bloody gauze."

"The good man. He is still enhancer, renouncer. In the time of detachment, in the time of the vivid heather and affectionate evil, in the time of oral grave grave legalities of hate - all real walks our prime registered reproach and seal. Our successful moral. The good man."

"Coherent Counsel! Good man. Require of us our terribly excluded blue. Constrain, repair a ripped, revolted land. Put hand in hand land over. Reprove the abler droughts and manias of the day and a felicity entreat. Love. Complete your pledges, reinforce your aides, renew stance, testament."

"Already I am no longer looked at with lechery or love. My daughters and sons have put me away with marbles and dolls, Are gone from the house. My husband and lovers are pleasant or somewhat polite And night is night."

"It is a real chill out, The genuine thing. I am not deceived, I do not think it is still summer Because sun stays and birds continue to sing."

"It is a real chill out. The fall crisp comes I am aware there is winter to heed. There is no warm house That is fitted with my need."

"Come: there shall be such islanding from grief, And small communion with the master shore. Twang they. And I incline this ear to tin, Consult a dual dilemma. Whether to dry In humming pallor or to leap and die."

"Somebody muffed it?? Somebody wanted to joke."

"That time we all heard it, cool and clear, cutting across the hot grit of the day. The major Voice. The adult Voice forgoing Rolling River, forgoing tearful tale of bale and barge and other symptoms of an old despond. Warning, in music-words devout and large, that we are each other's harvest: we are each other's business: we are each other's magnitude and bond."

"Our earth is round, and, among other things That means that you and I can hold completely different Points of view and both be right. The difference of our positions will show Stars in your window I cannot even imagine. Your sky may burn with light, While mine, at the same moment, Spreads beautiful to darkness."

"Until the publication of Brooks's Maud Martha, only Zora Neale Hurston had populated her fiction and folklore with ordinary people. Hurston's works, however, were southern and rural, and although they have been vastly important in the development of a literary self-portraiture of Afro-American women, it was Brooks's novel (and poetry) that launched a genre embedded in northern, urban, ghetto experience which encouraged the subsequent works of Paule Marshall, Ann Petry, and Alice Childress, among many others...For many Brooks's works in general, and Maud Martha in particular, were a touchstone, inscribing Black womanhood, as Paule Marshall once observed, "in all the wonder of her complexity." Maud Martha, published in 1953, presaged the literary outpouring by Black women since the early 1960s...The pioneering achievement of Gwendolyn Brooks's Maud Martha was that it offered a mirror, inviting Black women to look at themselves and their urban, working-class community through the eyes of one of their own. In its emphasis on relationship, in its attention to community, in its relentless probing of the consequences of racism, in its conjuring of the intimate through interior dialogue and the interior space of Maud Martha's home, Brooks's novel expressed precisely both a female sensibility and the wisdom and insight drawn from everyday life."

"A black woman would have tremendous difficulties, like a black man, to go to the nitty gritty, to express what is really going on inside. Because what happens is that you are being treacherous. By telling the truth about myself I am telling the truth about my father, my mother and a whole lot of other people, too. You can get crucified for that…it's one of the things that happen when you live in a sick society. And some black women like Gwendolyn Brooks, Toni Morrison and Paule Marshall have gotten beyond that at whatever price, but they got beyond it."

"I did not read any Langston Hughes until I was an adult, but I remember being carried away by him and Gwendolyn Brooks."

"(At National Black Theater performance) I was in awe of the words I witnessed that day. It was the first time that I heard the works of writers like Gwendolyn Brooks, Nikki Giovanni, Langston Hughes, Amiri Baraka. I heard poetry that was about me, that was very immediate. I connected to it in a visceral way. That experience moved me so profoundly that I went home and that night I wrote my first batch of poems. It was like the floodgates opened. That reading empowered me with a voice and gave me permission to express everything that had been festering in me for years. So I just started experimenting with language and writing all kinds of things."

"When I read Jefferson's disparagement of Wheatley, it felt like he had been disparaging the entire lineage of Black poets who would follow her, myself included, and I saw a man who had not had a clear understanding of what love is...When Gwendolyn Brooks wrote about the children on the South Side of Chicago playing with one another in neighborhoods left neglected by the city, it was an act of love..."

"There are people who eat earth and eat all the people on it like in the Bible with the locusts. Then there are people who stand around and watch them eat it. (Softly) Sometimes I think it ain't right to stand and watch them do it."

"Cynicism is an unpleasant way of saying the truth."

"For every man who lives without freedom, the rest of us must face the guilt."

"Lonely people, in talking to each other can make each other lonelier."

"I am ready and willing to testify before the representatives of our Government as to my own opinions and my own actions, regardless of any risks or consequences to myself. But I am advised by counsel that if I answer the committee’s questions about myself, I must also answer questions about other people and that if I refuse to do so, I can be cited for contempt. My counsel tells me that if I answer questions about myself, I will have waived my rights under the fifth amendment and could be forced legally to answer questions about others. This is very difficult for a layman to understand. But there is one principle that I do understand: I am not willing, now or in the future, to bring bad trouble to people who, in my past association with them, were completely innocent of any talk or any action that was disloyal or subversive. I do not like subversion or disloyalty in any form and if I had ever seen any I would have considered it my duty to have reported it to the proper authorities. But to hurt innocent people whom I knew many years ago in order to save myself is, to me, inhuman and indecent and dishonorable. I cannot and will not cut my conscience to fit this year’s fashions, even though I long ago came to the conclusion that I was not a political person and could have no comfortable place in any political group."

"I am prepared to waive the privilege against self-incrimination and to tell you everything you wish to know about my views or actions if your committee will agree to refrain from asking me to name other people. If the committee is unwilling to give me this assurance, I will be forced to plead the privilege of the fifth amendment at the hearing."

"A man should be jailed for telling lies to the young."

"We will not think noble because we are not noble. We will not live in beautiful harmony because there is no such thing in this world, nor should there be. We promise only to do our best and to live out our lives. Dear God, that's all we can promise in truth."

"Nothing, of course, begins at the time you think it did."

"Old paint on a canvas, as it ages, sometimes becomes transparent. When that happens it is possible, in some pictures, to see the original lines: a tree will show through a woman's dress, a child makes way for a dog, a large boat is no longer on an open sea. That is called pentimento because the painter "repented," changed his mind. Perhaps it would be as well to say that the old conception, replaced by a later choice, is a way of seeing and then seeing again. That is all I mean about the people in this book. The paint has aged and I wanted to see what was there for me once, what is there for me now."

"Nobody outside of a baby carriage or a Judge's chamber can believe in an unprejudiced point of view but, simply in self-interest, the biographer must try for one, or make us believe he has, or tell us that he hasn't."

"I like people who refuse to speak until they are ready to speak."

"To many intellectuals the radicals had become the chief, perhaps the only, enemy. … Not alone because the radical's reasons were suspect but because his convictions would lead to a world that deprived the rest of us of what we had. Very few people were capable of admitting anything so simple. But the antiradical camp contained the same divisions: often they were honest and thoughtful men, often they were men who turned down a dark road for dark reasons. But radicalism or anti-radicalism should have had nothing to do with the sly, miserable methods of McCarthy, Nixon and colleagues, as they flailed at Communists, near-Communists, and nowhere-near Communists. Lives were being ruined and few hands were raised in help. Since when do you have to agree with people to defend them from injustice?"

"Sad is a fake word for me to be using, I am still angry that their reason for disagreeing with McCarthy was too often his crude methods. . . . Many of the anti-Communists were, of course, honest men. But none of them . . . has stepped forward to admit a mistake. It is not necessary in this country; they too know that we are a people who do not remember much. I have written here that I have recovered. I mean it only in a worldly sense because I do not believe in recovery. The past, with its pleasures, its rewards, its foolishness, its punishments, is there for each of us forever, and it should be."

"I think she is one of our ablest playwrights. As a playwright I have tremendous respect for her. As a person she is not my cup of tea."

"During breakfast the next morning, my assistant called. "Have you seen the papers?" she said. "Hellman is suing Mary McCarthy, PBS, and you for two and a quarter million." "And me?" I replied, in a prepubescent squeak. The other phone rang, and the familiar whiskey-and-cigarettes baritone rasped, "Why the hell didn’t you defend me?" "I guess I never thought of you as defenseless, Lillian," I managed. "That’s bullshit. I’m suing the whole damn bunch of you." In that, at least, she proved a woman of her word. I had been to dinner at Lillian’s, and she, too, had been on my show. She was a sharp and entertaining guest—an eager appearer, arriving early, looking as if she’d just stepped out of Elizabeth Arden. No one was neutral about Lillian. She had a famous friendship with Dorothy Parker, yet to Jean Stafford she was "Old Scaly Bird." A professional critic talking about a public figure is rarely the stuff of lawsuits. Incredibly, Hellman denied being a public figure, forgetting, perhaps, that she had recently appeared in a national advertising campaign for Blackglama furs, which used only women who were so identifiable that their names were omitted; the copy read "What becomes a legend most?""

"You are reminded that this subject has a national reputation through her writings in which she has opposed Nazism and fascism. Under no circumstances should it be known that this bureau is conducting an investigation of her. It should be handled in a most discreet manner and under no circumstances should it be assigned to the local police or some other agency."

"Today, when every form of perversion except masturbation and bestiality have been shown on the screen, Hellman, Wyler and the Mirisch Co. apparently thought a re-do of The Children's Hour would sell tickets if lesbianism were not only restored as the charge the evil child falsely brings, but also condoned … There is an explicit line of dialogue which asserts that those who choose to practice lesbianism are not destroyed by it — a claim disapproved by the number of lesbians who become insane and/or commit suicide."

"Every word she writes is a lie, including "and" and "the"."

"If someone had told me, don't say anything about Lillian Hellman because she'll sue you, it wouldn't have stopped me. It might have spurred me on."

"Nadine Gordimer writes about black people with such astounding sensibilities and sensitivity-not patronizing, not romantic, just real. And Eudora Welty does the same thing. Lillian Hellman has done it. Now, we might categorize these women as geniuses of a certain sort, but if they can write about it, it means that it is possible. They didn't say, "Oh, my God, I can't write about black people"; it didn't stop them. There are white people who do respond that way though, assuming there's some huge barrier. But if you can relate to Beowolf and Jesus Christ when you read about them, it shouldn't be so difficult to relate to black literature."

"The energy of American Jewish writers was so charged, so buoyant, that for a time they appeared to dominate American fiction. But there was so little Jewish energy in this art that one could invent parlor games over the ethnic or religious identity of its authors: Edna Ferber? Waldo Frank? Lillian Hellman? Nathanael West? Norman Mailer? E. L. Doctorow?"

"I have wanted them to have this simple definition to read again and again so they know: Feminism is a movement to end sexism, sexist exploitation, and oppression."

"Today’s fashion magazines may carry an article about the dangers of anorexia while bombarding its readers with images of emaciated young bodies representing the height of beauty and desirability."

"Creation spirituality replaced a patriarchal spirituality rooted in notions of fall and redemption."

"Open, honest, truth-telling individuals value privacy. We all need spaces where we can be alone with thoughts and feelings - where we can experience healthy psychological autonomy and can choose to share when we want to."

"Black women control the world. We are through being discriminated against."

"In classroom settings I have often listened to groups of students tell me that really no longer shapes the contours of our lives, that there is no such thing as racial difference, that "we are all just people." Then a few minutes later I give them an exercise. I ask if they were about to die and could choose to come back as a white , a white , a black female, or a black male, which identity would they choose. Each time I do this exercise, most individuals, irrespective of gender or race invariably choose whiteness, and most often male whiteness. Black females are the least chosen. When I ask students to explain their choice they proceed to do a sophisticated analysis of privilege based on race (with perspectives that take gender and class into consideration)."

"The first act of violence that patriarchy demands of males is not . Instead patriarchy demands of all males that they engage in acts of psychic self-mutilation, that they kill off the emotional parts of themselves. If an individual is not successful in emotionally crippling himself, he can count on patriarchal men to enact rituals of power that will assault his self-esteem."

"The crisis facing men is not the crisis of masculinity, it is the crisis of patriarchal masculinity. Until we make this distinction clear, men will continue to fear that any critique of patriarchy represents a threat."

"The fierce willingness to repudiate domination in a holistic manner is the starting point for progressive cultural revolution."

"When contemporary feminist movement first began, feminist writings and scholarship by black women was groundbreaking. The writings of black women like Cellestine Ware, Toni Cade Bambara, Michele Wallace, Barbara Smith, and Angela Davis, to name a few, were all works that sought to articulate, define, speak to and against the glaring omissions in feminist work, the erasure of black female presence."

"Lying takes the form of mass media creating the myth that feminist movement has completely transformed society, so much so that the politics of patriarchal power have been inverted and that men, particularly white men, just like emasculated black men, have become the victims of dominating women. So, it goes, all men (especially black men) must pull together (as in the Clarence Thomas hearings) to support and reaffirm patriarchal domination. Add to this the widely held assumptions that blacks, other minorities, and white women are taking jobs from white men, and that people are poor and unemployed because they want to be, and it becomes most evident that part of our contemporary crisis is created by a lack of meaningful access to truth."

"When I first read The Wretched of the Earth I heard a new history spoken—the voice of the decolonised subject raised in resistance. That voice . . . articulated a yearning for freedom that was so intense and a quality of emotional hunger that was so fierce that it was overwhelming. Dying into the text, I abandoned and forgot myself. The lust for freedom in those pages awakened and resurrected me."

"The process begins with the individual woman’s acceptance that American women, without exception, are socialized to be racist, and sexist, in varying degrees, and that labeling ourselves feminists does not change the fact that we must consciously work to rid ourselves of the legacy of ."

"It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression."

"While it is in no way racist for any author to write a book exclusively about white women, it is fundamentally racist for books to be published that focus solely on the American white woman's experience in which that experience is assumed to be the American woman's experience."

"Racism has always been a divisive force separating black men and white men, and sexism has been a force that unites the two groups."

"Marcus Garvey, Elijah Muhammad, Malcolm X, Martin Luther King, Stokely Carmichael, Amiri Baraka and other black male leaders have righteously supported patriarchy. They have all argued that it is absolutely necessary for black men to relegate black women to a subordinate position both in the political sphere and in home life."

"The fear of being alone, or of being unloved, had caused women of all races to passively accept sexism and sexist oppression."

"“But many of us seek community solely to escape the fear of being alone. Knowing how to be solitary is central to the art of loving. When we can be alone, we can be with others without using them as a means of escape.” (All About Love: New Visions, 1999)"

"Not all women, in fact, very few, have had the good fortune to live and work among women and men actively involved in the . Many of us live in circumstances and environments where we must engage in feminist struggle alone, with only occasional support and affirmation."

"While I expected serious, rigorous evaluation of my work, I was totally unprepared for the hostility and contempt shown me by women whom I did not and do not see as enemies. Despite their responses I share with them an ongoing commitment to feminist struggle. To me this does not mean that we must approach feminism from the same perspective. It does mean we have a basis for communication, that our political commitments should lead us to talk and struggle together. Unfortunately it is often easier to ignore, dismiss, reject, and even hurt one another rather than engage in constructive confrontation. Were it not for the overwhelmingly positive responses to the book from black women who felt it compelled them to either re-think or think for the first time about the impact of sexism on our lives and the importance of , I might have become terribly disheartened and disillusioned. Thanks to them and many other women and men this book was not written in isolation. ... Such encouragement renews my commitment to feminist politics and strengthens my conviction that the value of feminist writing must be determined not only by the way a work is received among feminist activists but by the extent to which it draws women and men who are outside feminist struggle inside."

"There will be no mass-based feminist movement as long as feminist ideas are understood only by a well-educated few."

"Since we live in a society that promotes faddism and temporary superficial adaptation of different values, we are easily convinced that changes have occurred in arenas where there has been little or no change."

".The struggle to end sexist oppression that focuses on destroying the cultural basis for such domination strengthens other liberation struggles. Individuals who fight for the eradication of sexism without struggles to end racism or classism undermine their own efforts. Individuals who fight for the eradication of racism or classism while supporting sexist oppression are helping to maintain the cultural basis of all forms of group oppression."

"The significance of feminist movement (when it is not co-opted by opportunistic, reactionary forces) is that it offers a new ideological meeting ground for the sexes, a space for criticism, struggle, and transformation."

"Another response to racism has been the establishment of unlearning racism workshops, which are often led by white women. These workshops are important, yet they tend to focus primarily on cathartic individual psychological personal prejudice without stressing the need for corresponding change in political commitment and action. A woman who attends an unlearning racism workshop and learns to acknowledge that she is racist is no less a threat than one who does not. Acknowledgment of racism is significant when it leads to transformation."

"Feminism is the struggle to end sexist oppression. Therefore, it is necessarily a struggle to eradicate the ideology of domination that permeates Western culture on various levels, as well as a commitment to reorganizing society so that the self-development of people can take precedence over imperialism, economic expansion, and material desires."

"As a black woman interested in feminist movement, I am often asked whether being black is more important than being a woman; whether feminist struggle to end sexist oppression is more important than the struggle to racism or vice versa. All such questions are rooted in competitive either/or thinking, the belief that the self is formed in opposition to an other. ... Most people are socialized to think in terms of opposition rather than compatibility. Rather than seeing anti-racist work as totally compatible with working to end sexist oppression, they often see them as two movements competing for first place."

"If one assumes, as I do, that battery is caused by the belief permeating this culture that hierarchical rule and coercive authority are natural, then all our relationships tend to be based on power and domination, and thus all forms of battery are linked."

"To be in the margin is to be part of the whole but outside the main body. As black Americans living in a small Kentucky town, the railroad tracks were a daily reminder of our marginality. Across those tracks were paved streets, stores we could not enter, restaurants we could not eat in, and people we could not look directly in the face. Across those tracks was a world we could work in as maids, as janitors, as prostitutes, as long as it was in a service capacity. We could enter that world but we could not live there. We had always to return to the margin, to cross the tracks, to shacks and abandoned houses on the edge of town. There were laws to ensure our return. To not return was to risk being punished. Living as we did-on the edge-we developed a particular way of seeing reality. We looked both from the outside in and and from the inside out. We focused our attention on the center as well as on the margin. We understood both. This mode of seeing reminded us of the existence of a whole universe, a main body made up of both margin and center. Our survival depended on an ongoing public awareness of the separation between margin and center and an ongoing private acknowledgment that we were a necessary, vital part of that whole. This sense of wholeness, impressed upon our consciousness by the structure of our daily lives, provided us an oppositional world view-a mode of seeing unknown to most of our oppressors, that sustained us, aided us in our struggle to transcend poverty and despair, strengthened our sense of self and our solidarity. ... Much feminist theory emerges from privileged women who live at the center, whose perspectives on reality rarely include knowledge and awareness of the lives of women and men who live in the margin. As a consequence, feminist theory lacks wholeness, lacks the broad analysis that could encompass a variety of human experiences. Although feminist theorists are aware of the need to develop ideas and analysis that encompass a larger number of experiences, that serve to unify rather than to polarize, such theory is complex and slow in formation. At its most visionary, it will emerge from individuals who have knowledge of both margin and center."

"Feminist thought and practice were fundamentally altered when radical and white women allies began to rigorously challenge the notion of "gender" was the primary factor determining a woman's fate. I can still recall how it upset everyone in the first class I attended—a class where everyone except me was white and female and mostly from privileged backgrounds—when I interrupted a discussion about the origins of domination in which it was argued that when a child is coming out of the womb the factor deemed most important is gender. I stated that when the child of two black parents is coming out of the womb the factor that is considered first is skin color, then gender, because race and gender will determine that child's fate. Looking at the interlocking nature of gender, race, and class was the perspective that changed the direction of feminist thought."

"My thoughts have been shaped by the conviction that feminism must become a mass based if it is to have a , transformative impact on society."

"Feminism in the United States has never emerged from the women who are most by sexist ; women who are daily beaten down, mentally, physically, and spiritually-women who are powerless to change their condition in life. They are a silent majority. A mark of their victimization is that they accept their lot in life without visible question, without organized protest, without collective anger or rage."

"Betty Friedan's ' is still heralded as having paved the way for contemporary feminist movement-it was written as if these women did not exist. Friedan's famous phrase, "the problem that has no name," often quoted to describe the condition of women in this society, actually referred to the plight of a select group of college-educated, middle and upper class, married white women-housewives bored with leisure, with the home, with children, with buying products, who wanted more out of life. Friedan concludes her first chapter by stating: "We can no longer ignore that voice within women that says: 'I want something more than my husband and my children and my house.'" That "more" she defined as careers. She did not discuss who would be called in to take care of the children and maintain the home if more women like herself were freed from their house labor and given equal access with white men to the professions. She did not speak of the needs of women without men, without children, without homes. She ignored the existence of all non-white women and poor white women. She did not tell readers whether it was more fulfilling to be a maid, a babysitter, a factory worker, a clerk, or a prostitute, than to be a leisure class housewife. She made her plight and the plight of white women like herself synonymous with a condition affecting all American women. In so doing, she deflected attention away from her classism, her racism, her sexist attitudes towards the masses of American women. In the context of her book, Friedan makes clear that the women she saw as victimized by sexism were college-educated, white women who were compelled by sexist conditioning to remain in the home. ... Specific problems and dilemmas of leisure class white housewives were real concerns that merited consideration and change but they were not the pressing political concerns of masses of women. Masses of women were concerned about economic survival, ethnic and racial discrimination, etc. When Friedan wrote The Feminine Mystique, more than one third of all women were in the work force. Although many women longed to be housewives, only women with leisure time and money could actually shape their identities on the model of the feminine mystique."

"Friedan was a principal shaper of contemporary feminist thought. Significantly, the one-dimensional perspective on women's reality presented in her book became a marked feature of the contemporary feminist movement. Like Friedan before them, white women who dominate feminist discourse today rarely question whether or not their perspective on women's reality is true to the lived experiences of women as a collective group. Nor are they aware of the extent to which their perspectives reflect race and class biases, although there has been a greater awareness of biases in recent years. abounds in the writings of , reinforcing and negating the possibility that women will bond politically across ethnic and racial boundaries. Past feminist refusal to draw attention to and attack suppressed the link between race and class. Yet class structure in American society has been shaped by the of white supremacy; it is only by analyzing racism and its function in capitalist society that a thorough understanding of class relationships can emerge. Class struggle is inextricably bound to the struggle to end racism."

"A central tenet of modern feminist thought has been the assertion that "all women are oppressed." This assertion implies that women share a common lot, that factors like class, race, religion, , etc. do not create a diversity of experience that determines the extent to which sexism will be an oppressive force in the lives of individual women. Sexism as a system of domination is institutionalized but it has never determined in an absolute way the fate of all women in this society. Being oppressed means the absence of choices. It is the primary point of contact between the oppressed and the oppressor. Many women in this society do have choices, (as inadequate as they are) therefore exploitation and discrimination are words that more accurately describe the lot of women collectively in the United States. Many women do not join organized resistance against sexism precisely because sexism has not meant an absolute lack of choices. They may know they are discriminated against on the basis of sex, but they do not equate this with oppression. Under capitalism, patriarchy is structured so that sexism restricts women's behavior in some realms even as freedom from limitations is allowed in other spheres. The absence of extreme restrictions leads many women to ignore the areas in which they are exploited or discriminated against; it may even lead them to imagine that no women are oppressed. There are oppressed , and it is both appropriate and necessary that we speak against such oppression."

"Feminist emphasis on "common oppression" in the United States was less a strategy for politicization than an appropriation by conservative and liberal women of a radical political that masked the extent to which they shaped the movement so that it addressed and promoted their . Although the impulse towards unity and empathy that informed the notion of common oppression was directed at building solidarity, slogans like "organize around your own oppression" provided the excuse many privileged women needed to ignore the differences between their social status and the status of masses of women. It was a mark of race and class privilege, as well as the expression of freedom from the many constraints sexism places on working class women, that white women were able to make their interests the primary focus of feminist movement and employ a rhetoric of commonality that made their condition synonymous with "oppression." Who was there to demand a change in vocabulary? What other group of women in the United States had the same access to universities, publishing houses, mass media, money? Had middle class black women begun a movement in which they had labeled themselves "oppressed," no one would have taken them seriously. Had they established public forums and given speeches about their "oppression," they would have been criticized and attacked from all sides. This was not the case with white bourgeois feminists for they could appeal to a large audience of women, like themselves, who were eager to change their lot in life. Their isolation from women of other class and race groups provided no immediate comparative base by which to test their assumptions of common oppression."

"As more and more women acquired prestige, fame, or money from or from gains from feminist movement for equality in the workforce, individual undermined appeals for collective struggle. Women who were not opposed to patriarchy, capitalism, classism, or racism labeled themselves "feminist." Their expectations were varied. Privileged women wanted with men of their class; some women wanted ; others wanted an . Many of these legitimate concerns were easily by the ruling capitalist patriarchy."

"The ideology of "competitive, atomistic " has permeated feminist thought to such an extent that it undermines the potential radicalism of feminist struggle. The usurpation of feminism by bourgeois women to support their class interests has been to a very grave extent justified by feminist theory as it has so far been conceived. (For example, the ideology of "common oppression.") Any movement to resist the co-optation of feminist struggle must begin by introducing a different feminist perspective-a new theory-one that is not informed by the ideology of liberal individualism. The exclusionary practices of women who dominate feminist discourse have made it practically impossible for new and varied theories to emerge. Feminism has its party line and women who feel a need for a different strategy, a different foundation, often find themselves ostracized and silenced. Criticisms of or alternatives to established feminist ideas are not encouraged, e.g. recent controversies about expanding feminist discussions of sexuality. Yet groups of women who feel excluded from feminist discourse and can make a place for themselves only if they first create, via critiques, an awareness of the factors that alienate them. Many individual white women found in the women's movement a liberatory solution to personal dilemmas. Having directly benefited from the movement, they are less inclined to criticize it or to engage in rigorous examination of its structure than those who feel it has not had a revolutionary impact on their lives or the lives of masses of women in our society. Non-white women who feel affirmed within the current structure of feminist movement (even though they may form autonomous groups) seem to also feel that their definitions of the party line, whether on the issue of black feminism or on other issues, is the only legitimate discourse. Rather than encourage a diversity of voices, critical dialogue, and controversy, they, like some white women, seek to stifle dissent. As activists and writers whose work is widely known, they act as if they are best able to judge whether other women's voices should be heard."

"We resist hegemonic dominance of feminist thought by insisting that it is a theory in the making, that we must necessarily criticize, question, re-examine, and explore new possibilities. My persistent critique has been informed by my status as a member of an oppressed group, experience of sexist exploitation and discrimination, and the sense that prevailing feminist analysis has not been the force shaping my feminist consciousness. This is true for many women. There are white women who had never considered resisting male dominance until the feminist movement created an awareness that they could and should. My awareness of feminist struggle was stimulated by social circumstance. Growing up in a Southern, black, father-dominated, working class household, I experienced (as did my mother, my sisters, and my brother) varying degrees of patriarchal tyranny and it made me angry-it made us all angry. Anger led me to question the politics of male dominance and enabled me to resist sexist socialization. Frequently, white feminists act as if black women did not know sexist oppression existed until they voiced feminist sentiment. They believe they are providing black women with "the" analysis and "the" program for liberation. They do not understand, cannot even imagine, that black women, as well as other groups of women who live daily in oppressive situations, often acquire an awareness of patriarchal politics from their lived experience, just as they develop strategies of resistance (even though they may not resist on a sustained or organized basis). These black women observed white feminist focus on male tyranny and women's oppression as if it were a "new" revelation and felt such a focus had little impact on their lives. To them it was just another indication of the privileged living conditions of middle and upper class white women that they would need a theory to inform them that they were "oppressed." The implication being that people who are truly oppressed know it even though they may not be engaged in organized resistance or are unable to articulate in written form the nature of their oppression. These black women saw nothing liberatory in party line analyses of women's oppression. Neither the fact that black women have not organized collectively in huge numbers around the issues of "feminism" (many of us do not know or use the term) nor the fact that we have not had access to the machinery of power that would allow us to share our analyses or theories about gender with the American public negate its presence in our lives or place us in a position of dependency in relationship to those white and non-white feminists who address a larger audience."

"The understanding I had by age thirteen of patriarchal politics created in me expectations of the feminist movement that were quite different from those of young, middle class, white women. When I entered my first women's studies class at Stanford University in the early 1970s, white women were revelling in the joy of being together-to them it was an important, momentous occasion. I had not known a life where women had not been together, where women had not helped, protected, and loved one another deeply. I had not known white women who were ignorant of the impact of race and class on their social status and consciousness (Southern white women often have a more realistic perspective on racism and classism than white women in other areas of the United States.) I did not feel sympathetic to white peers who maintained that I could not expect them to have knowledge of or understand the life experiences of black women. Despite my background (living in racially segregated communities) I knew about the lives of white women, and certainly no white women lived in our neighborhood, attended our schools, or worked in our homes When I participated in feminist groups, I found that white women adopted a condescending attitude towards me and other non-white participants. The condescension they directed at black women was one of the means they employed to remind us that the women's movement was "theirs"-that we were able to participate because they allowed it, even encouraged it; after all, we were needed to legitimate the process. They did not see us as equals. And though they expected us to provide first hand accounts of black experience, they felt it was their role to decide if these experiences were authentic. Frequently, college-educated black women (even those from poor and working class backgrounds) were dismissed as mere imitators. Our presence in movement activities did not count, as white women were convinced that "real" blackness meant speaking the patois of poor black people, being uneducated, streetwise, and a variety of other stereotypes. If we dared to criticize the movement or to assume responsibility for reshaping feminist ideas and introducing new ideas, our voices were tuned out, dismissed, silenced. We could be heard only if our statements echoed the sentiments of the dominant discourse."

"Recent focus on the issue of racism has generated discourse but has had little impact on the behavior of white feminists towards black women. Often the white women who are busy publishing papers and books on "unlearning racism" remain patronizing and condescending when they relate to black women. This is not surprising given that frequently their discourse is aimed solely in the direction of a white audience and the focus solely on changing attitudes rather than addressing racism in a historical and political context. They make us the "objects" of their privileged discourse on race. As "objects," we remain unequals, inferiors. Even though they may be sincerely concerned about racism, their methodology suggests they are not yet free of the type of endemic to white supremacist ideology. Some of these women place themselves in the position of "authorities" who must mediate communication between racist white women (naturally they see themselves as having come to terms with their racism) and whom they believe are incapable of rational discourse. Of course, the system of racism, classism, and educational remain intact if they are to maintain their authoritative positions."

"Racist stereotypes of the strong, superhuman black woman are operative myths in the minds of many white women, allowing them to ignore the extent to which black women are likely to be victimized in this society and the role white women may play in the maintenance and perpetuation of that victimization. ... By projecting onto black women a mythical power and strength, white women both promote a false image of themselves as powerless, passive victims and deflect attention away from their aggressiveness, their power, (however limited in a white supremacist, male-dominated state) their willingness to dominate and control others. These unacknowledged aspects of the social status of many white women prevent them from transcending racism and limit the scope of their understanding of women's overall social status in the United States. Privileged feminists have largely been unable to speak to, with, and for diverse groups of women because they either do not understand fully the inter-relatedness of sex, race, and or refuse to take this inter-relatedness seriously. Feminist analyses of woman's lot tend to focus exclusively on gender and do not provide a solid foundation on which to construct feminist theory. They reflect the dominant tendency in Western patriarchal minds to mystify woman's reality by insisting that gender is the sole determinant of woman's fate. Certainly it has been easier for women who do not experience race or class oppression to focus exclusively on gender. Although focus on class and gender, they tend to dismiss race or they make a point of acknowledging that race is important and then proceed to offer an analysis in which race is not considered."

"As we search as a nation for constructive ways to challenge racism and white supremacy, it is absolutely essential that progressive female voices gain a hearing."

"To counter the fixation on a rhetoric of victimhood, black folks must engage in a discourse of self-determination."

"Males learn to lie as a way of obtaining power, and females not only do the same but they also lie to pretend powerlessness."

"Popular escapist fiction enchants adult readers without challenging them to be educated for critical consciousness."

"People with healthy self-esteem do not need to create pretend identities."

"What nationalist educators often fail to recognize is that merely being taught by teachers who are black has not and will not solve the problem if the teachers have been socialized to internalize racist thinking."

"A dangerous form of psychological splitting had to have taken place, and it continues to take place, in the psyches of many African Americans who can on one hand oppose racism, and then on the other hand passively absorb ways of thinking about beauty that are rooted in white supremacist thought."

"When television screens had only rare images of black folks, black people were more critically vigilant about these representations. Even when blackness was represented 'positiviely,' as it was in early black television shows like Julia, which focused on the life of a black nurse, the beauty standard was a reflection of white supremacist aesthetics."

"The more Lil' Kim distorted her natural beauty to become a cartoonlike caricature of whiteness, the larger her success."

"Indeed much of the literature written about black folks in the post-civil rights era emphasized the need for jobs. Material advancement was deemed the pressing agenda. Mental health concerns were not a high priority."

"Revolutionary feminism embraces men who are able to change, who are capable of responding mutually in a subject-to-subject encounter where desire and fulfillment are in no way linked to coercive subjugation. This feminist vision of the sexual imaginary is the space few men seem able to enter."

"The moment we choose to love we begin to move against domination, against oppression. The moment we choose to love we begin to move towards freedom, to act in ways that liberate ourselves and others."

"To be in touch with senses and emotions beyond conquest is to enter the realm of the mysterious."

"All teachers—in every teaching situation from kindergarten to university settings—need time away from teaching at some point in their career. The amount of time is relative. Certainly, the many unemployed teachers, especially at the college level, could all work some of the time if teachers everywhere, in every educational system, were allowed to take unpaid leaves whenever they desired."

"To perform with excellence and grace teachers must be totally present in the moment, totally concentrated and focused. When we are not fully present, when our minds are elsewhere, our teaching is diminished. I knew it was time for me to take a break from the classroom when my mind was always someplace else. And in the last stages of burnout, I knew I needed to be someplace else because I just simply did not want to get up, get dressed, and go to work. I dreaded the classroom. The most negative consequence of this type of burnout is manifest when teachers begin to abhor and hate students. This happens."

"Understanding that there are times when we “must work for money rather than meaning,” educator Parker Palmer describes in The Courage to Teach the way continuing to work at any vocation, but particularly teaching, when we are no longer positively engaged does violence to the self “in the precise sense that it violates my integrity and identity . . *. When I violate myself, I invariably end up violating the people I work with. How many teachers inflict their own pain on their students, the pain that comes from doing what never was, or no longer is, their true work.”"

"Like many teachers I found grading to be one of the most stressful aspects of teaching."

"Just as I evaluated my students in each class I taught, I evaluated myself. Continual self-evaluation was the experience that made my burnout more apparent and intense. Just as students whose grade shifts from an A to a C feel bad, I felt bad when I felt that my teaching was not consistently A+."

"Working within an educational system wherein the faculty was 90 percent white and the student body 90 percent non-white, a system wherein both the banking system of education and racially biased notions of brilliance and genius prevailed, I felt alienated from colleagues."

"Many of my colleagues were well-meaning liberals who worked overtime at their teaching tasks and who were simply unenlightened when it came to issue of race. Although well-meaning, they unknowingly often perpetuated racist stereotypes, claiming that the presence of so many non-white students, a great many of them foreigners, had lowered standards. Concurrently, they believed they had to lower their standards to teach these “backward students.”"

"When I chose to teach at a big state school, many of my colleagues warned me that I would be disappointed by the students, that I would find myself “teaching down.” These warnings came from colleagues who taught at elite schools, and they were echoed by my new colleagues. I found that my students at this public institution were just as brilliant and open to learning as my beloved Yalies, but that the difference was often in levels of self-esteem."

"When I taught at elite private schools, where most students lived on campus or nearby, if I faced such a problem it was easy to locate a student (even if it meant knocking on their door at home) to seek an explanation and a solution to problems. This process could not happen at a commuter school where students often lived two or three hours away. Locating a student often took hours of time. And by the time a connection was made it was too late for grades reflecting excellence."

"Teaching with excellence and being rewarded for this work by excellent student work is a truly ecstatic experience."

"Working within the conventional corporate academic world where the primary goals of institutions is to sell education and produce a professional managerial class schooled in the art of obedience to authority and accepting of dominator-based hierarchy, I often felt as though I was in the dysfunctional family of my childhood where I was often in the outsider position and scapegoated, viewed as both mad and yet a threat. To regain my sense of full integrity as a self, I needed to leave the academy, to remove from my life the constant pressure to conform or to endure punishment for non-conformity."

"Suddenly I was in a world where every day was a day off. And it did not feel empowering. I had to face being without the magic of the classroom and the caring community of learners I had dwelled in for most of my adult life, being always either student or teacher. Like many retirees I suddenly felt as though I was cut off from a system that had been a form of life support. Without it, life felt less interesting, less compelling. I was the teacher alone with myself, the teacher facing myself as the pupil, needing to chart a new journey for myself."

"Despite my criticism of the banking system of education, I had unwittingly been seduced by the notion of the set classroom time as the most useful vehicle to teach and learn. Dislocated, with time on my hands to contemplate being outside the structured classroom, I began to think of new ways to be immersed in teaching. Dislocation is the perfect context for free-flowing thought that lets us move beyond the restricted confines of a familiar social order. Like many individuals seeking a new path, I pondered what I would do in the world of teaching and learning if I were free to design and choose."

"As an intellectual working as an academic I often felt that my commitment to radical openness and devotion to critical thinking, to seeking after truth, was at odds with the demands that I uphold the status quo if I wanted to be rewarded. My integrity was as much at risk in the academic world as it had been in the non-academic work world, where workers are expected to obey authority and follow set rules. While much lip service is given to the notion of free speech in academic settings, in actuality constant censorship—often self-imposed— takes place."

"Like many folks accustomed solely to teaching in university settings, I was comfortable talking with and teaching adults, but I was afraid I lacked the skills to engage in meaningful dialogue with children. Persuading me that this was nonsense, that I could do it, G. let me loose in her classrooms and in auditoriums filled with third- and fourth-graders. This work was challenging. It was not paid labor. This experience, and the many more that followed it let me know that if one is willing to work without pay there are many formal educational settings that will welcome informal teaching interventions."

"My leaving a high-ranking tenured position opened up new spaces for teaching and learning that renewed and restored my spirit and enabled me to hold onto the joy in teaching that makes my heart glad."

"I learned a lot from the black arts movement. I loved reading black feminist thinkers on my own (outside of academia)—Audre Lorde, Barbara Smith, Angela Davis, June Jordan, bell hooks, etc."

"My own book Women, Race and Class was one of many that were published during that era, including, to name only a few, This Bridge Called My Back, edited by Gloria Anzaldúa and Cherrie Moraga, the work of bell hooks and Michelle Wallace, and the anthology All the Women Are White, All the Blacks Are Men, but Some of Us Are Brave: Black Women's Studies. So behind this concept of intersectionality is a rich history of struggle. A history of conversations among activists within movement formations, and with and among academics as well."

"We need to recognize the destructive role played by the media in fanning the flames of the "Black-Jewish Conflict." Cornel West, bell hooks, Richard Green, Barbara Christian, Henry Louis Gates, Marian Wright Edelman, Nell Painter, Albert Raby....Why are these names not as well known outside the African American community as the names of Louis Farrakhan or Leonard Jeffries? Are they, in their diversity and dynamism, less representative of the African American community?"

"Radical black feminists have never confined their vision to just the emancipation of black women or women in general, or all black people for that matter. Rather, they are the theorists and proponents of a radical humanism committed to liberating humanity and reconstructing social relations across the board. When bell hooks says "Feminism is for everybody," she is echoing what has always been a basic assumption of black feminists. We are not talking about identity politics but a constantly developing often contested, revolutionary conversation about how all of us might envision and remake the world."

"Today's mic-hogging, fast-talking, contentious young (and old) lefties continue to hawk little books and pamphlets on revolution, always with choice words or documents from Marx, Mao, even Malcolm. But I've never seen a broadside with "A Black Feminist Statement or even the writings of Angela Davis or June Jordan or Barbara Omolade or Flo Kennedy or Audre Lorde or bell hooks or Michelle Wallace, at least not from the groups who call themselves leftist. These women's collective wisdom has provided the richest insights into American radicalism's most fundamental questions: How can we build a multiracial movement? Who are the working class and what do they desire? How do we resolve the Negro Question and the Woman Question? What is freedom?"

"the choice of bell hooks, her great-grandmother, which she put in lowercase letters, said to us that it is not me, Gloria Watkins, who is the most important; it’s what these words are and the model of my great-grandmother Bell Hooks, who stays in my consciousness. And the small letters also captured, I think, bell hooks’s always transgressive oppositional self. So, I’m not going to even use capital letters. I’m not going to use my name. I’m going to use my transgressive great-grandmother’s name on those books...fundamentally, she was a teacher. And by “teacher,” I meant she believed that her audience was broader than the academy or broader than higher education, and she wanted to reach the largest number of people, regular people, young boys, children, that she could. And she wanted to have the broadest impact on the broadest amount of people. And so, when I think of bell hooks, I think about her primarily as a teacher...And she was very much impacted by teachers. She was very much impacted, for example, by the Buddhist person Thich Nhat Hanh. And I think that she saw herself in some ways as a person who would sit with — sit with — young people and community people and students and help them understand this world in which we live, which is full of all kinds of domination. So I see her as a teacher...She was hard-hitting. She was sometimes merciless in her critiques. She was unrelenting. She was courageous. She was in your face. But she was also gentle. And I was just listening to that sort of soft voice, gentle spirit, passionate and always, always trying to tell the truth, from her perspective...She wanted little Black boys to love themselves. She wanted little Black girls with so-called nappy hair to love themselves, which is why she wrote that book about — of being nappy. So we might think about love as a sort of innocuous, trivial, nonpolitical project, but she knew that loving ourselves, all people, but particularly people of color and Black people in the U.S., to love ourselves is a radical political act. And that’s one of the people’s favorite books, All About Love, because I think we understood that, that if you don’t love yourself, if you don’t engage in self-love, you cannot possibly change the world. And so, that was an extremely important intervention in terms of her writings...Her constant naming of imperial white supremacist patriarchy, which can also be framed if we borrow Kimberlé Crenshaw’s term “intersectionality” — bell didn’t use the term “intersectionality.” She wanted us to hear “imperial white supremacist patriarchy” — and later she added “heteropatriarchy” — because she wanted to name what that was. But it is essentially the concept of intersectionality, which goes back to the 19th century Black women, such as Maria Stewart and Ida B. Wells. And so she never stopped saying it, “imperial white supremacist heteropatriarchy,” because she wanted us to hear it over and over and over again so that we could eradicate it...she always insisted, lived the life that she wanted to live, lived it on her own terms."

"Plagued by Western habits of either-or, dualistic thinking, we all may fail to understand that race, class and gender interconnect to sustain a corporate ruling class. In the language of African-American essayist bell hooks, they are interlocking systems of oppression. Neither Latina nor Anglo women should yield to the temptation of making a hierarchy of oppressions where battles are fought over whether racism is "worse" than sexism, or class oppression is "deeper" than racism, etc. Instead of hierarchies we need bridges which, after all, exist to make two ends meet."

"Hooks is a contentious writer, and I don't always agree with her contentions, but Ain't I a Woman has an intellectual vitality and daring that should set new standards for the discussion of race and sex."

"It was intended to please no one and to offend everyone. The entire process of the book was to discover the repressed elements of contemporary culture, whatever they are, and palpate them. One of the main premises was to demonstrate that pornography is everywhere in major art. Art history as written is completely sex free, repressive and puritanical. I want precision and historical knowledge, but at the same time, I try to zap it with pornographic intensity."

"I have been studying it [sexuality] since before it became fashionable. At the Yale Grad School, for example, where I was from 1968 to 1972, I was literally the only person in the humanities departments doing a dissertation on sex — hard to believe now, but I was a real pioneer and I took the career hit for it. It was considered tacky, low, not serious — my dears, I was absolutely scouring the Yale archives for every bit of dirt on homosexuality, sadomasochism, transvestism — you name it. That is the basis of the research for my first book, Sexual Personae, which was my dissertation."

"Men are run ragged by female sexuality all their lives. From the beginning of his life to the end, no man ever fully commands any woman. It's an illusion. Men are pussy-whipped. And they know it. That's what the strip clubs are about; not woman as victim, not woman as slave, but woman as goddess."

"The feminist line is, strippers and topless dancers are degraded, subordinated, and enslaved; they are victims, turned into objects by the display of their anatomy. But women are far from being victims — women rule; they are in total control … the feminist analysis of prostitution says that men are using money as power over women. I'd say, yes, that's all that men have. The money is a confession of weakness. They have to buy women's attention. It's not a sign of power; it's a sign of weakness."

"The only antidote to the magic of images is the magic of words."

"As texting has become the default discourse for an entire generation, the ability to read real-life facial expressions and body language is alarmingly atrophying."

"Leaving sex to the feminists is like letting your dog vacation at the taxidermist."

"Let's get rid of Infirmary Feminism, with its bedlam of bellyachers, anorexics, bulimics, depressives, rape victims, and incest survivors. Feminism has become a catch-all vegetable drawer where bunches of clingy sob sisters can store their moldy neuroses."

"She is a brittle, relentless manipulator with few stable core values who shuffles through useful personalities like a card shark ("Cue the tears!"). Forget all her little gold crosses: Hillary's real god is political expediency. Do Americans truly want this hard-bitten Machiavellian back in the White House? Day one will just be more of the same."

"I plan to vote for Barack Obama in the Pennsylvania primary because he is a rational, centered personality who speaks the language of idealism and national unity. Obama has served longer as an elected official than Hillary. He has had experience as a grass-roots activist, and he is also a highly educated lawyer who will be a quick learner in office. His international parentage and childhood, as well as his knowledge of both Christianity and Islam, would make him the right leader at the right time. And his wife Michelle is a powerhouse. The Obamas represent the future, not the past."

"Popular culture is the new Babylon, into which so much art and intellect now flow. It is our imperial sex theater, supreme temple of the western eye. We live in the age of idols. The pagan past, never dead, flames again in our mystic hierarchies of stardom."

"Sexual Personae seeks to demonstrate the unity and continuity of western culture — something that has inspired little belief since the period before World War I."

"My stress on the truth in sexual stereotypes and on the biologic basis of sex differences is sure to cause controversy."

"In the beginning was nature. The background from which and against our ideas of God were formed, nature remains the supreme moral problem. We cannot hope to understand sex and gender until we clarify our attitude toward nature. Sex is a subset to nature. Sex is the natural in man."

"Society is a system of inherited forms reducing our humiliating passivity to nature. We may alter these forms, slowly or suddenly, but no change in society will change nature."

"Human life began in flight and fear. Religion rose from rituals of propitiation, spells to lull the punishing elements."

"Sexuality and eroticism are the intricate intersection of nature and culture. Feminists grossly oversimplify the problem of sex when they reduce it a matter of social convention: readjust society, eliminate sexual inequality, purify sex roles, and happiness and harmony will reign. Here feminism, like all liberal movements of the past two hundred years, is heir to Rousseau."

"Society is not the criminal but the force which keeps crime in check. When social controls weaken, man’s innate cruelty bursts forth. The rapist is created not by bad social conditioning influences but by a failure of social conditioning. Feminists, seeking to drive power relations out of sex, have set themselves against nature. In western culture, there are no nonexploitative relationships. Everyone has killed in order to live. Nature’s universal law of creation from destruction operates in mind as in matter. As Freud, Nietzsche’s heir, asserts, identity is conflict. Each generation drives its plow over the bones of the dead."

"Feminism has exceeded its proper mission of seeking political equality for women and has ended by rejecting contingency, that is, human limitation by nature or fate."

"Sexual freedom, sexual liberation. A modern delusion. We are hierarchical animals. Sweep one hierarchy away, and another will take its place, perhaps less palatable than the first."

"Modern liberalism suffers unresolved contradictions. It exalts individualism and freedom and, on its radical wing, condemns social orders as oppressive. On the other hand, it expects governments to provide materially for all, a feat manageable only by an expansion of authority and a swollen bureaucracy. In other words, liberalism defines government as tyrant father but demands it behave as nurturant mother. Feminism has inherited these contradictions."

"The search for freedom through sex is doomed to failure."

"Sex cannot be understood because nature cannot be understood. Science is a method of logical analysis of nature’s operations. It has lessened human anxiety about the cosmos by demonstrating the materiality of nature’s forces, and their frequent predictability. But science is always playing catch-up ball. Nature breaks its own rules whenever it wants. Science cannot avert a single thunderbolt. Western science is a product of the Apollonian mind: its hope is that by naming and classification, by the cold light of intellect, archaic night can be pushed back and defeated."

"Our focus on the pretty is an Apollonian strategy. The leaves and flowers, the birds, the hills are a patchwork pattern by which we map the known. What the West represses in its view of nature is the chthonian, which means "of the earth"—but earth's bowels, not its surface. Jane Harrison uses the term for pre-Olympian Greek religion, and I adopt it as a substitute for Dionysian, which has become contaminated with vulgar pleasantries. The Dionysian is no picnic. It is the chthonian realities which Apollo evades, the blind grinding of subterranean force..., the dehumanizing brutality of biology and geology, the Darwinian waste and bloodshed, the squalor and rot we must block from consciousness to retain our Apollonian integrity as persons. Western science and aesthetics are attempts to revise this horror into imaginatively palatable form."

"The moral ambivalence of the great mother goddesses has been conveniently forgotten by those American feminists who have resurrected them. We cannot grasp nature's bare blade without shedding our own blood."

"Western culture from the start has swerved from femaleness. The last western society to worship female powers was Minoan Crete. And significantly, that fell and did not rise again."

"Judaism, Christianity’s parent sect, is the most powerful of protests against nature. The Old Testament asserts that a father god made nature and that the differentiation into objects and gender was after the fact of his maleness. Judeo-Christianity, like Greek worship of the Olympian gods, is a sky-cult. It is an advanced stage in the history of religion, which everywhere began as earth-cult, veneration of fruitful nature."

"The evolution of earth-cult to sky-cult shifts woman into the nether realm. Her mysterious procreative powers and the resemblance of her rounded breasts, belly, and hips to earth’s contours put her at the center of early symbolism. She was the model for the Great Mother figures who crowded the birth of religion worldwide. But the mother cults did not mean freedom for women. On the contrary […] cult objects are prisoners of their own symbolic inflation. Every totem lives in taboo."

"Woman was an idol of belly-magic. She seemed to swell and give birth by her own law. From the beginning of time, woman has seemed an uncanny being. Man honored but feared her. She was the black maw that had spat him forth and would devour him anew. Men, bonding together, invented culture as a defense against female nature. Sky-cult was the most sophisticated step in this process, for its switch of the creative locus from earth to sky is a shift from belly-magic to head-magic. And from this defensive head-magic has come the spectacular glory of male civilization, which has lifted woman with it. The very language and logic modern woman uses to assail patriarchal culture were the invention of men."

"All the genres of philosophy, science, high art, athletics and politics were invented by men. But by the Promethean law of conflict and capture, woman has a right to seize what she will and vie with man on her own terms."

"The female body is a chthonian machine, indifferent to the spirit who inhabits it."

"We have an evolutionary revulsion from slime, the site of our biologic origins. Every month, it is woman's fate to face the abyss of time and being, the abyss which is herself."

"The Bible has come under fire for making woman the fall guy in man's cosmic drama. But in casting a male conspirator, the serpent, as God's enemy, Genesis hedges and does not take its misogyny far enough. The Bible defensively swerves from God's true opponent, chthonian nature. The serpent is not outside Eve but in her. She is the garden and the serpent."

"The Devil is a woman."

"In every premenstrual woman struggling to govern her temper, sky-cult wars again with earth-cult."

"Most of western culture is a distortion of reality. But reality should be distorted; that is, imaginatively amended. The Buddhist acquiescence to nature is neither accurate about nature nor just to human potential."

"Metaphorically, every vagina has secret teeth, for the male exits as less than when he entered. The basic mechanics of conception require action in the male but nothing more than passive receptivity in the female."

"Nature is a Darwinian spectacle of the eaters and the eaten. All phases of procreation are ruled by appetite: sexual intercourse, from kissing to penetration, consists of movements of barely controlled cruelty and consumption. The long pregnancy of the human female and the protracted childhood of her infant, who is not self-sustaining for seven years or more, have produced the agon of psychological dependency that burdens the male for a lifetime. Man justifiably fears being devoured by woman, who is nature’s proxy."

"Repression is an evolutionary adaptation permitting us to function under the burden of our expanded consciousness. For what we are conscious of could drive us mad."

"The mystique of the femme fatale cannot be perfectly translated into male terms."

"Mind is a captive of the body."

"Every man harbors an inner female territory ruled by his mother, from whom he can never entirely break free."

"Love for all means coldness to something or someone. Even Jesus, let us recall, was unnecessarily rude to his mother at Cana."

"Not until all babies are born from glass jars will the combat cease between mother and son."

"Every fetus becomes female unless it is steeped in male hormone, produced by a signal from the testes. Before birth, therefore, a male is already beyond the female. But to be beyond is to be exiled from the center of life. Men know they are sexual exiles. They wander the earth seeking satisfaction, craving and despising, never content. There is nothing in that anguished motion for women to envy."

"An erection is a thought and the orgasm an act of the imagination. The male has to will his sexual authority before the woman who is a shadow of his mother and of all women. Failure and humiliation constantly wait in the wings. No woman has to prove herself a woman in the grim way a man has to prove himself a man. He must perform, or the show does not go on. Social convention is irrelevant. A flop is a flop."

"Women have conceptualized less in history not because men have kept them from doing so but because women do not need to conceptualize in order to exist. […] Fetishism, for instance, a practice which like most of the sex perversions is confined to men, is clearly a conceptualizing or symbol-making activity. Man’s vastly greater commercial patronage of pornography is analogous."

"The female body’s unbearable hiddenness applies to all aspects men’s dealings with women. What does it look like in there? Did she have an orgasm? Is it really my child? Who was my real father? Mystery surrounds women’s sexuality. This mystery is the main reason for the imprisonment man has imposed on women. Only by confining his wife in a locked harem guarded by eunuchs could he be certain that her son was also his."

"The reform of a college English department cuts no ice down at the corner garage."

"That nature acts differently upon the sexes is proved by the test case of modern male and female homosexuality, illustrating how the sexes function separately outside social conventions. The results, according to statistics of sexual frequency: male satyriasis and female nesting. The male homosexual has more sex than his heterosexual counterpart; the female homosexual less often than hers, a radical polarization of the sexes along a single continuum of shared sexual nonconformity. Male aggression and lust are the energizing factors in culture. They are men’s tools of survival in the pagan vastness of female nature."

"The old “double standard” gave men a sexual liberty denied to women. Marxist feminists reduced the historical cult of woman’s virginity to her property value, her worth on the male marriage market. I would argue instead that there was and is a biological basis to the double standard. The first medical reports on the disease killing male homosexuals [i.e., AIDS] indicated men most at risk were those with a thousand partners over their lifetime. Incredulity. Who could such people be? Why, it turns out, everyone one knew. Serious, kind, literate men, not bums or thugs."

"Freud says, “Man fears that his strength will be taken from him by woman, dreads becoming infected with her femininity and then proving himself a weakling.” Masculinity must fight off effeminacy day by day. Woman and nature stand ever ready to reduce the male to boy and infant."

"Everything great in western culture has come from the quarrel with nature."

"Only utopian liberals could be surprised that the Nazis were art connoisseurs."

"The artist makes art not to save mankind but to save himself. Every benevolent comment by an artist is a fog to cover his tracks, the bloody trail of his assault against reality and others."

"The English language was created by poets, a five-hundred year enterprise of emotion and metaphor, the richest dialogue in world literature. French rhetorical models are too narrow for the English tradition. Most pernicious of French imports is the notion that there is no person behind a text. Is there anything more affected, aggressive, and relentlessly concrete than a Parisian intellectual behind his/her turgid text? The Parisian is a provincial when he pretends to speak for the universe."

"Pornography’s male-born explicitness renders visible what is invisible, woman’s chthonic internality. It tries to shed Apollonian light on woman’s anxiety-provoking darkness. The vulgar contortionism of pornography is the serpentine tangle of Medusan nature. Pornography is human imagination in tense theatrical action; its violations are a protest against the violations of our freedom by nature. The banning of pornography, rightly sought by Judeo-Christianity, would be a victory over the west’s stubborn paganism. But pornography cannot be banned, only driven underground, where its illicit charge will be enhanced."

"The idea that emotion can be separated from sex is a Christian illusion, one of the most ingenious but finally unworkable strategies in Christianity’s ancient campaign against pagan nature."

"In the past fifteen years, Marxist approaches towards literature have enjoyed increasing vogue. To be conscious of the social context of art seems to automatically entail a leftist orientation. But a theory is possible that is both avant-garde and capitalist. Marxism was one of Rousseau’s nineteenth-century progeny, energized by faith in the perfectabilty of man. Its belief that economic forces are the primary dynamic force in history is Romantic naturism in disguise. … Marxism is the bleakest of anxiety-formations against the power of cthonian mothers."

"Marxism is a flight from the magic of the person and the mystique of hierarchy. It distorts the character of western culture, which is based on the charismatic power of person. Marxism can work only in pre-industrial societies of homogeneous populations. Raise the standard of living, and the rainbow riot of individualism will break out. Personality and art, which Marxism fears and censors, rebound from every effort to oppress them."

"We could make an epic catalog of male achievements, from paved roads, indoor plumbing, and washing machine to eyeglasses, antibiotics and disposable diapers. We enjoy safe, fresh milk and meat, and vegetables and tropical fruits heaped in snowbound cities. When I cross the George Washington Bridge or any of America’s great bridges, I think: men have done this. Construction is a sublime male poetry. When I see a giant crane passing on a flatbed truck, I pause in awe and reverence as would for a church processions."

"Capitalism, gaudy and greedy, has been inherent in western aesthetics from ancient Egypt on. It is the mysticism and glamour of things, which take on a personality of their own. As an economic system, it is in the Darwinian line of Sade, not Rousseau."

"The capitalist distribution network, a complex chain of factory, transport, warehouse and retail outlet, is one of the greatest male accomplishments in the history of culture."

"One of feminism’s irritating reflexes is its fashionable disdain for “patriarchal society,” to which nothing good is ever attributed. But it is patriarchal society that has freed me as a woman. It is capitalism that has given me the leisure to sit at this desk writing this book. Let us stop being small-minded about men and freely acknowledge what treasures their obsessiveness has poured into culture."

"If civilization had been left in female hands, we would still be living in grass huts."

"Capitalism is an art form."

"The book of Genesis is a male declaration of independence from the ancient mother-cults. Its challenge to nature, so sexist to modern ears, marks one of the crucial moments in western history. Mind can never be free of matter. Only by mind imagining itself free can culture advance. The mother-cults, by reconciling man to nature, entrapped him in matter. Everything great in western civilization has come from struggling against our origins. Genesis is rigid and unjust, but it gave man hope as a man. It remade the world by male dynasty, canceling the power of mothers."

"Not a shred of evidence supports the existence of matriarchy anywhere in the world at any time. [...] The matriarchy hypothesis, revived by American feminism, continues to flourish outside the university"

"The toothed vagina is no sexist hallucination: every penis is made less by every vagina, just as mankind, male and female, is devoured by mother nature. The vagina dentata is part of the Romantic revival of pagan myth. It is subliminally present in Poe’s voracious maelstrom and dank, scythe-swept pit. It overtly appears in the bible of French Decadence, Huysmans’s A Rebours (1884), where a dreamer is magnetically drawn towards mother nature’s open thighs, the “bloody depths” of a carnivorous flower rimmed by “swordblades.”"

"Male mastery in marriage is a social illusion, nurtured by women exhorting their creations to play and walk. At the emotional heart of every marriage is a pietà of mother and son."

"Art advances by self-mutilation of the artist."

"The Nefertiti bust is one of the most popular art works in the world. It is printed on scarves and molded in necklace pendants and coffee-table miniatures. But never in my experience is the bust exactly reproduced. The copyist softens it, feminizes it and humanizes it. The actual bust is intolerably severe. It is too uncanny an object for domestic display. Even art books lie. The bust is usually posed in profile or at an angle, so that the missing left pupil is hidden or shadowed. What happened to the eye?"

"Nefertiti is like Athena born from the brow of Zeus, a head-heavy armored goddess. She is beautiful but desexed."

"Homeric mind is ingenuity, practical intelligence. There is no Rodin-like deep thinking, no mathematical or philosophical speculation. Odysseus thinks with his hands."

"At the opening of the Odyssey, Telemachus, inspired by the male-born Athena, searches for his father by turning against his mother. Jesus too publicly spurns his mother to be about his father’s business. Male adulthood begins with the breaking of female chains."

"Male tumescence is an assertion of the separateness of objects. An erection is architectural, sky-pointing. Female tumescence, through blood or water, is slow, gravitational, amorphous. In the war for human identity, male tumescence is an instrument, female tumescence an obstruction. The fatty female body is a sponge. At peak menstrual and natal moments, it is locked passively in place, suffering wave after wave of Dionysian power."

"The Apollonian and Dionysian, two great western principles, govern sexual personae in life and art. My theory is this: Dionysus is identification, Apollo objectification. Dionysus is the empathic, the sympathetic, emotion transporting us into other people, other palaces, other times. Apollo is the hard, cold separation of western personality and categorical thought. Dionysus is energy, ecstasy, hysteria, promiscuity, emotionalism -- heedless indiscriminateness of idea or practice. Apollo is obsessiveness, voyeurism, idolatry, fascism -- frigidity and aggression of the eye, petrification of objects. … The quarrel between Apollo and Dionysus is the quarrel between the higher cortex and the older limbic and reptilian brains."

"Women played no part in Athenian high culture. They could not vote, attend the theatre, or walk in the stoa talking philosophy. But the male orientation of Greek culture was inseparable of its genius. Athens became great not despite but because of its misogyny."

"The Orestia shows that society is a defense against nature. Everything intelligible -- institutions, objects, persons, ideas -- is the result of Apollonian clarification, adjudication, and action. Western politics, science, psychology and art are creations of arrogant Apollo. Through every century, winning or losing, western mind has struggled to keep nature at bay. The Orestia’s sexist transition from matriarchy to patriarchy records the rebellion every imagination must make against nature. Without that rebellion, we as a species are condemned to regression or stasis. Even rebelling, we cannot get far. But vying with fate is godlike."

"Greek pederasty honored the erotic magnetism of male adolescence in a way that today brings police to the door. Children are more conscious and perverse than parents like to think."

"Visionary idealism is a male art form. The lesbian aesthete does not exist. But if there were one, she would have learned from the perverse male mind."

"Women have ironically enjoyed a greater symbolic, if not practical freedom. Thus it is that male and not female homosexuality has been harshly punished by law. A debater in Lucian declares, “Far better that a women, in the madness of her lust, should usurp the nature of man, than that man’s noble nature should be so degraded as to play the woman.” Similarly today, lesbian interludes are a staple of heterosexual pornography. Ever since man emerged from the dominance of nature, masculinity has been the most fragile and problematic of psychic states."

"Effeminate men have suffered a bad press the world over."

"Judaism’s campaign to make divinity invisible has never fully succeeded. Images are always eluding moral control, creating the brilliant western art tradition. Idolatry is fascism of the eye. The western eye will be served, with or without the consent of conscience."

"What is Mona Lisa thinking? Nothing, of course. Her blankness is her menace and our fear. [...] Walter Pater is to call her a 'vampire,' coasting through history on her secret tasks."

"Oil painting and color, said Michelangelo, are for “women and the lazy.” His sharp-edged Apollonian style is the only way to beat back mother nature."

"I cannot be convinced that great artists are moralists. Art is first appearances, then meaning."

"The Fairie Queene makes cinema out of the west's primary principle: to see is to know; to know is to control. The Spenserian eye cuts, wounds, rapes."

"The Faerie Queene is the most extended and extensive meditation on sex in the history of poetry. It charts the entire erotic spectrum, a great chain of being rising from matter to spirit, from the coarsest lust to chastity and romantic idealism. The poem’s themes of sex and politics are parallel: the psyche, like society, must be disciplined by good government. Spenser agrees with the classical and Christian philosophers on the primacy of reason over animal appetites. He looks forward to the Romantic poets, however, in the way that he shows the sex impulse as ultimately daemonic and barbaric, breeding witches and sorcerers of evil allure. Like the Odyssey, The Faerie Queene is a heroic epic in which the masculine must evade female traps or delays."

"The sixteenth century transformed Middle English into modern English. Grammar was up for grabs. People made up vocabulary and syntax as they went along. Not until the eighteenth century would rules of English usage appear. Shakespearean language is a bizarre super-tongue, alien and plastic, twisting, turning, and forever escaping. It is untranslatable, since it knocks Anglo-Saxon root words against Norman and Greco-Roman importations sweetly or harshly, kicking us up and down rhetorical levels with witty abruptness. No one in real life ever spoke like Shakespeare’s characters. His language does not “make sense,” especially in the greatest plays. Anywhere from a third to a half of every Shakespearean play, I conservatively estimate, will always remain under an interpretive cloud. Unfortunately, this fact is obscured by the encrustations of footnotes in modern texts, which imply to the poor cowed student that if only he knew what the savants do, all would be as clear as day. Every time I open Hamlet, I am stunned by its hostile virtuosity, its elusiveness and impenetrability. Shakespeare uses language to darken. He suspends the traditional compass points of rhetoric, still quite firm in Marlowe, normally regarded as Shakespeare’s main influence. Shakespeare’s words have “aura.” This he got from Spenser, not Marlowe."

"The idea that the stars literally influence men (by a falling fluid, an influenza) is plainly untenable. But that the movements of the constellations are a clock by which earthly changes can be measured is less easy to dismiss."

"I subscribe to Jung's theory of synchronicity."

"Romanticism, like the Rousseauist Swinging Sixties, misunderstands the Dionysian as the pleasure principle, when it is in fact the gross continuum of pleasure-pain. Worshiping nature and seeking political and sexual freedom, Romanticism ends in imaginative entrammelment of every kind. Perfect freedom is intolerable and therefore impossible."

"We remain in the Romantic cycle initiated by Rousseau: liberal idealism canceled by violence, barbarism, disillusionment and cynicism."

"In Romanticism, unlike the Renaissance, Amazons retain their power. Rousseau wants it both ways. Idolizing women is natural and right, a cosmic law. On the other hand, male recessiveness is blamed on female coercion. Either way, sadomasochistic dominance and submission are inherent in Rousseausism from the start."

"Sade has barely made a dent on American academic consciousness. It is his violence far more than his sex which is so hard for liberals to accept. For Sade, sex is violence. Violence is the authentic spirit of mother nature."

"Simply follow nature, Rousseau declares. Sade, laughing grimly, agrees."

"Serial or sex murder, like fetishism, is a perversion of male intelligence. It is a criminal abstraction, masculine in its deranged egoism and orderliness. It is the asocial equivalent of philosophy, mathematics and music. There is no female Mozart because there is no female Jack the Ripper."

"Every male copulating with a woman returns to his origins in the womb. Goethe postponed intercourse until he was forty. This must be related to his self-imposed distance from his forceful mother. To refuse phallic penetration is to refuse surrender to the female matrix."

"The Gothic tradition was begun by Ann Radcliffe, a rare example of a woman creating an artistic style."

"The thrill of terror is passive, masochistic, and implicitly feminine. It is imaginative submission to overwhelming superior force."

"Butchery is not the point of vampirism. Sex - domination and submission - is."

"Woman's flirtatious arts of self-concealment mean man's approach must take the form of rape."

"Personality maintains its discreetness by an act of will. Otherwise one person will flow helplessly into another."

"In 'A Room of One's Own', Virginia Woolf satirically describes her perplexity at the bulging card catalog of the British Museum: why, she asks, are there so many books written by men about women but none by women about men? The answer to her question is that from the beginning of time men have been struggling with the threat of woman's dominance."

"Gautier says, “Baudelaire abhorred philanthropy, progressivists, utilitarians, humanitarians and utopianists.” In other words, Baudelaire condemned Rousseausism in all its forms. Today, Rousseausism has so triumphed that the arts and the avant-garde are synonymous with liberalism, an error enforced by literature teachers, with their humanist bias. I follow the Decadents in trying to drive Rousseauist benevolence out of the discourse in art and literature. The Decadents satirized the liberal faith in progress with sizzling prophecies of catastrophe and cultural collapse."

"Tranvestism is far more common among men, I noted, because it originates in the primary relation of mother and son."

"Charisma is the radiance produced by the interaction of male and female elements in a gifted personality. The charismatic woman has a masculine force and severity. The charismatic man has an entrancing female beauty. Both are hot and cold, glowing with presexual self-love."

"The reason Wilde did his best work after turning homosexual is that women simply reinforced his own feminine sentimentality. … Heterosexuality inhibited his imagination because woman is physically and psychologically internal."

"[Henry] James’s repressions and evasions are many, varied and exhausting. Why more people are not seen rushing shrieking from libraries, shredding James novels in their hands, I cannot say. I used to wonder whether enthusiasm for him was based on identification, since his passive, tentative heroes resemble many academics. Perhaps what is intolerable is his enshrinement in a soporific criticism. So much must be overlooked to crown him with laurel."

"Even the best critical writing on Emily Dickinson underestimates her. She is frightening. To come to her directly from Dante, Spenser, Blake, and Baudelaire is to find her sadomasochism obvious and flagrant. Birds, bees, and amputated hands are the dizzy stuff of this poetry. Dickinson is like the homosexual cultist draping himself in black leather and chains to bring the idea of masculinity into aggressive visibility."

"Emily Dickinson is the female Sade, and her poems are the prison dreams of a self-incarcerated, sadomasochistic imaginist. When she is rescued from American Studies departments and juxtaposed with Dante and Baudelaire, her barbarities and diabolical acts of will become glaringly apparent. Dickinson inherits through Blake the rape cycle of The Faerie Queene. Blake and Spenser are her allies in helping pagan Coleridge defeat Protestant Wordsworth."

"Richard Chase declares, "No great poet has written so much bad verse as Emily Dickinson." He blames the Victorian cult of little women for the fact that "two thirds of her work" is seriously flawed: "Her coy and oddly childish poems of nature and female friendship are products of a time when one of the careers open to women was perpetual childhood." Dickinson's sentimental feminine poems remain neglected by embarrassed scholars. I would maintain, however, that her poetry is a closed system of sexual reference and that the mawkish poems are designed to dovetail with those of violence and suffering."

"Women have been discouraged from genres such as sculpture that require studio training or expensive materials. But in philosophy, mathematics, and poetry, the only materials are pen and paper. Male conspiracy cannot explain all female failures. I am convinced that, even without restrictions, there still would have been no female Pascal, Milton, or Kant. Genius is not checked by social obstacles: it will overcome. Men's egotism, so disgusting in the talentless, is the source of their greatness as a sex. [...] Even now, with all vocations open, I marvel at the rarity of the woman driven by artistic or intellectual obsession, that self-mutilating derangement of social relationship which, in its alternate forms of crime and ideation, is the disgrace and glory of the human species."

"It is no coincidence that while some major female artists have married, very few have borne children. The issue is not conservation of energy but imaginative integrity. Art is its own self-swelling, proof that the mind is greater than the body."

"Sappho is a great poet because she is a lesbian, which gives her erotic access to the Muse. Sappho and the homosexual-tending Emily Dickinson stand alone above women poets, because poetry's mystical energies are ruled by a hierach requiring the sexual subordination of her petitioners. Women have achieved more as novelists than as poets because the social novel operates outside the ancient marriage of myth and eroticism."

"In today's impoverished dialogue, critiques of liberalism are often naively called "conservative," as if twenty-five hundred years of Western intellectual tradition presented no other alternatives."

"Professors of humanities, with all their leftist fantasies, have little direct knowledge of American life and no impact whatever on public policy."

"We do not need French post-structuralism, whose pedantic jargon, clumsy convolutions, and prissy abstractions have spread throughout academe and the arts and are now blighting the most promising minds of the next generation. This is a major crisis if there ever was one, and every sensible person must help bring it to an end."

"Academic Marxists, with their elitist sense of superiority to popular taste, are the biggest snobs in America."

"When in doubt, I read Oscar Wilde."

"Madonna won my undying loyalty by reviving and re-creating the hard glamour of the studio-era Hollywood movie queens, figures of mythological grandeur. Contemporary feminism cut itself off from history and bankrupted itself when it spun its paranoid fantasy of male oppressors and female sex-object victims. Woman is the dominant sex. Woman’s sexual glamour has bewitched and destroyed men since Delilah and Helen of Troy."

"Incompetent amateurs have given prostitution a bad name."

"For me, the Profumo affair symbolizes the evanescence of male government compared to women’s cosmic power."

"Feminism has tried to dismiss the femme fatale as a misogynist libel, a hoary cliche. But the femme fatale expresses woman's ancient and eternal control of the sexual realm. The specter of the femme fatale stalks all of men's relationships with women."

"Meryl Streep, in her Protestant way, is stuck on words; she flashes clever accents as a mask for her deeper failures. (And she cannot deliver a Jewish line; she destroyed Nora Ephron’s snappy dialogue in Heartburn.) Streep’s work doesn’t travel. Try dubbing her for movie houses in India: there’d be nothing left, just that bony, earnest horse face moving its lips. Imagine, on the other hand, lesser technicians like Hedy Lammarr, Rita Hayworth, Lana Turner: these women have an international and universal appeal, crossing the centuries. They would have been beautiful in Egypt, Greece, Rome, medieval Burgundy, or eighteenth-century Paris. Susan Hayward played Bathsheba. Try to picture Streep in a Bible epic! Streep is incapable of playing the great legendary or mythological roles. She has no elemental power, no smouldering sensuality."

"Gay and straight men have much more in common than do gay men with lesbians or straight men with straight women. Every man must define his identity against his mother. If he does not, he he just falls back into her and is swallowed up. This is the agonizing myth-pattern in the comic, matricidal Psycho (1960), one of the hauntingly emblematic films of our time."

"Contemporary feminists, who are generally poor or narrowly trained scholars, insist on viewing history as a weepy scenario of male oppression and female victimization. But it is more accurate to see men, driven by sexual anxiety away from their mothers, forming group alliances by male bonding to create complex structures of society, art, science and technology."

"When women cut themselves off from men, they sink backward into psychological and spiritual stagnancy."

"In insisting, for political purposes, on a sharp division between gay and straight, gay activism, like much of feminism, has become as rigid and repressive as the old order it sought to replace."

"When feminism and gay activism set themselves against organized religion, they have the obligation to put something better in its place."

"The saints, many of them women, warred with themselves as well as God. The body has its own animal urges, just as there are attractions and repulsions in sex that modern liberalism cannot face."

"I think it is one of the greatest pictures ever taken of a woman."

"What troubles me about the “hostile workplace” category of sexual harassment policy is that women are being returned to their old status of delicate flowers who must be protected from assault by male lechers. It is anti-feminist to ask for special treatment for women."

"A woman simply is, but a man must become. Masculinity is risky and elusive. It is achieved by a revolt from woman, and is confirmed only by other men. Feminist fantasies about the ideal “sensitive” male have failed. Manhood coerced into sensitivity is no manhood at all."

"Minerva save us from the cloying syrup of coercive compassion! What feminism does not need, it seems to me, is an endless recycling of Doris Day Fifties clichés about noble womanhood."

"Feminism was always wrong to pretend that women could “have it all.” It is not male society but mother nature who lays the heaviest burden on woman. No husband or day care can adequately substitute for a mother’s attention. My feminist heroes are the boldly independent and childless Amelia Earhart and Katherine Hepburn, who has been outspoken in her opposition to the delusion of “having it all.”"

"If you want to see what’s wrong with Ivy League education, look at The Beauty Myth, that book by Naomi Wolf. This is a woman who graduated from Yale magna cum laude, is a Rhodes scholar, and she cannot write a coherent paragraph. This is a woman who cannot do historical analysis, and she is a Rhodes scholar? If you want to see the damage done to intelligent women today in the Ivy League, look at that book. It's a scandal. Naomi Wolf is an intelligent woman. She has been ill-served by her education. But if you read Lacan, this is the result. Your brain turns to pudding. She has a case to make. She cannot make it. She’s full of paranoid fantasies about the world. Her education was completely removed from reality."

"[W]omen will never be taken seriously until they accept full responsibility for their sexuality."

"The idea that feminism is the first group that has ever denounced rape is a gross libel to men. Throughout history, rape has been condemned by honorable men. Honorable men do not murder; honorable men do not steal; honorable men do not rape. It goes all the way back through history. Tarquin’s rape of Lucretia caused the fall of the tyrants and the beginning of the Roman Republic. The idea that somehow suddenly feminism miraculously found out that women were being exploited and raped throughout history is ridiculous."

"[T]here’s a lot to be said for celibacy, for the concentration of your mental and physical energy."

"My position on date rape is partly based on my study of The Faerie Queen, as detailed in a full chapter in Sexual Personae: in 1590, the poet Edmund Spencer already sees that passive, drippy, naive women constantly get themselves into rape scenarios, while talented, intelligent, alert women, his warrior heroines, spot trouble coming and boldly trounce their male assailants. My feminism stresses courage, independence, self-reliance, and pride."

"Rape is an outrage that cannot be tolerated in a civilized society. Yet feminism, which has waged a crusade for rape to be taken more seriously, has put young women in danger by hiding the truth about sex from them."

"For a decade, feminists have drilled their disciples to say, “Rape is a crime of violence but not of sex.” This sugar-coated Shirley Temple nonsense has exposed young women to disaster. Misled by feminism, they do not expect rape from the nice boys from good homes who sit next to them in class."

"Feminism, coveting social power, is blind to women’s cosmic sexual power."

"Running to Mommy and Daddy on the campus grievance committee is unworthy of strong women."

"A male student makes vulgar remarks about your breasts? Don't slink off to whimper with the campus shrinking violets. Deal with it. On the spot. Say, "Shut up, you jerk! And crawl back to the barnyard where you belong!" In general, women who project this take-charge attitude towards life get harassed less often. I see too many dopey, immature, self-pitying young women walking around like melting sticks of butter."

"Beware of the manipulativeness of rich students who were neglected by their parents. They love to turn the campus into hysterical psychodramas of sexual transgression, followed by assertions of parental authority and concern. And don’t look for sexual enlightenment from academe, which spews out mountains of books but never looks at life directly."

"I am saying that many of the problems between the sexes are coming from something prior to socialization, a turbulence that has to do with every boy’s origin in a woman’s body, and the way he is overwhelmed by this huge, matriarchal shadow of a goddess figure from his childhood. And I feel, after so many decades of studying this, that men are suffering from a sense of dependence on women, their sense that at any moment they could be returned to that slavery and servitude they experienced under a woman’s thumb, when they were a boy in the shadow of the mother. I got this from studying all world culture, and comparing and noticing how often there were these similar patterns in many different cultures. Many things that erupt in rape or violence, or battery and so on, are happening when a woman is pushing that button of fear and dependency."

"I am being vilified by feminists for merely having a common-sense attitude about rape. I loathe this thing about date rape. Have twelve tequilas at a fraternity party and a guy asks you to go up to his room, and then you're surprised when he assaults you? Most women want to be seduced or lured. The more you study literature and art, the more you see it. Listen to Don Giovanni. Read The Faerie Queene. Pursuit and seduction are the essence of sexuality. It’s part of the sizzle. Girls hurl themselves at guitarists, right down to the lowest bar band here. The guys are strutting. If you live in rock and roll, as I do, you see the reality of sex, of male lust and women being aroused by male lust. It attracts women. It doesn't repel them. Women have the right to freely choose and to say yes or no. Everyone should be personally responsible for what happens in life. I see the sexual impulse as egotistical and dominating, and therefore I have no problem understanding rape. Women have to understand this correctly and they'll protect themselves better. If a real rape occurs, it's got to go to the police. The business of having a campus grievance committee decide whether or not a rape is committed is an outrageous infringement of civil liberties. Today, on an Ivy League campus, if a guy tells a girl she's got great tits, she can charge him with sexual harassment. Chickenshit stuff. Is this what strong women do?"

"It’s these guys in the Ivy League schools who get used to obeying women. They’re sedentary guys. It’s ironic that you’re getting the biggest bitching about men from the schools where the men are just eunuchs and bookworms."

"I’ve watched therapy getting more and more mushy in the past fifteen years in America.... It’s become what I call coercive compassion. It’s disgusting, it’s condescending, it’s insulting, it’s coddling, it keeps everyone in an infantile condition rather than in the adult condition that was the ultimate goal of Freudian analysis."

"Feminists have no idea that some women like to flirt with danger because there is a sizzle in it. You know what gets me sick and tired? The battered-woman motif. It’s so misrepresented, the way we have to constantly look at it in terms of male oppression and tyranny, and female victimization. When, in fact, everyone knows throughout the history of the world that many of these working-class relationships where women get beat up have hot sex. They ask why won’t she leave him? Maybe she won’t leave him because the sex is very hot. I say we should start looking at the battered-wife motif in terms of sex. If gay men go down to bars and like to get tied up, beaten up, and have their asses whipped, how come we can’t allow that a lot of wives like the kind of sex they are getting in these battered wife relationships? We can’t consider that women have kinky tastes, can we? No, because women are naturally benevolent and nurturing, aren’t they? Everything is so damn Mary Poppins and sanitized."

"What women have to realize is their own dominance as a sex. That women’s sexual powers are enormous. All cultures have seen it. Men know it. Women know it. The only people who don’t know it are feminists. Desensualized, desexualized, neurotic women. I wouldn’t have said this twenty years ago because I was a militant feminist myself. But as the years have gone on, I began to see more and more that the perverse, neurotic psychodramas projected by these women is coming from their own problems with sex."

"I feel that the moment a date happens that it’s a social encounter that is potentially a sexual encounter. And the question of sex needs to be negotiated from the first moment on."

"Men knew that if they devirginized a woman, they could end up dead within twenty-four hours. These controls have been removed."

"Feminism’s claim that it discovered rape is simply false."

"The truth is that Foucault knew very little about anything before the seventeenth century and, in the modern world, outside France. His familiarity with the literature and art of any period was negligible. His hostility to psychology made him incompetent to deal with sexuality, his own or anybody else’s. The elevation of Foucault to guru status by American and British academics is a tale that belongs to the history of cults."

"The more you know, the less you are impressed by Foucault."

"Many, perhaps most, very learned people prefer the company of their books to sitting in a crowd listening to history and art being mangled; furthermore, it is unlikely that the venerable scholars will stand up afterward to declare, “This lecture was a load of crap.” The more profound a professor’s distaste with the proceedings, the more likely he is to melt away at the end of the talk."

"Not since the Black Panthers sailed into their Upper East Side tea party has there been so daffy an exercise in radical chic."

"In 1974 I nearly got into a fistfight with some early academic feminists in a restaurant when I casually alluded to a hormonal element in sex differences. It was utterly unacceptable at that time to think or say such a thing. … If you have any doubts about the effect of hormones on emotion, libido and aggression, have a chat with a transexual, who must take hormones medically. He or she will set you straight."

"As a philosopher sympathetic to Foucault recently remarked to me, Foucault failed in each of his major inquiries and, in desperation, went further afield from his areas of expertise. The History of Sexuality is a disaster. Page after page is sheer fantasy, unsupported by the ancient or modern historical record."

"Foucault, like David Letterman, made smirking glibness an art form."

"The born-yesterday French-besotted faddists, addicted sniffers of wet printer’s ink, think they’re starting on the ground floor; so they’re condemned to another hundred years of trial and error. The rest of us can safely ignore them."

"Sappho and Emily Dickinson are the only woman geniuses in poetic history."

"Feminism, in all fields, has yet to produce a single scholar of the intellectual rank of scores of these learned men [e.g., Bruno Snell, Albin Lesky, Denys Page] in the German and British academic tradition."

"I am a passionate admire of Sappho, but that has to be one of the stupidest sentences I have ever seen in a scholarly book."

"In high school in the early Sixties, I dreamed of intellectual work by women that would match the highest male standards and set men on their ear. A lot of women have done a lot of academic work since then, but most of them fall short of that standard."

"The number one problem in academia today is not ignorant students but ignorant professors, who have substituted narrow “expertise” and “theoretical sophistication” (a preposterous term) for breadth and depth of learning in the world history of art and thought. … Art is a vast, ancient interconnected web-work, a fabricated tradition. Overconcentration on any one point is a distortion. This is one of the primary reasons for the dullness and ineptitude of so much twentieth-criticism, as compared to nineteenth-century belles-lettres."

"Hollywood movies of the Fifties, like The Ten Commandments and Ben-Hur, with their epic clash of pagan and Judeo-Christian cultures, tell more about art and society than the French-infatuated ideologues who have made a travesty of the “best” American higher criticism."

"The spiritual history of the Sixties has yet to be written."

"Lacan, Derrida and Foucault are the perfect prophets for the weak, anxious academic personality, trapped in verbal formulas and perennially defeated by circumstances. They offer a self-exculpating cosmic explanation for the normal professorial state of resentment, alienation, dithering passivity and inaction."

"Lacan is a tyrant who must be driven from our shores. Narrowly trained English professors who know nothing of art history or popular culture think they can just wade in with Lacan and trash everything in sight."

"I realize now how lucky I was, in the total absence of role models, to have only men to rebel against. Today's women students are meeting their oppressors in dangerously seductive new form, as successful congenial female professors who view themselves as victims of a rigid foreign ideology."

"The followers of Derrida are pathetic, snuffling in French pockets for bits of pieces of a deconstructive method already massively and coherently presented — and with a mature sense of the sacred — in Buddhism and Hinduism."

"Robert Caserio recently said to me, “The whole profession has become a vast mimicry. The idea that there is open debate is an absolute fiction. There is only the Foucault monologue, the Lacan monologue, the Derrida monologue. There is no room for creative disagreement. No deviation from what is approved is tolerated.” These monologues are really one, the monotonous drone of the School of Saussure, which has cast its delusional inky cloud over modern academic thought. Never have so many been wrong about so much. It is positively idiotic to imagine that there is no experience outside of language. … It has been a truism of basic science courses for decades in America that the brain has multiple areas of function and that language belongs only to specific areas, injured by trauma and restored by surgery or speech therapy."

"The Sixties attempted a return to nature that ended in disaster."

"Everyone of my generation who preached free love is responsible for AIDS."

"The Seventies theory explosion [i.e., Literary theory, deconstruction, etc.] was a panic reaction by headlocked pedants unable to cope with the emotional and sensory flux of the Sixties. It was a desperate search for new authority, new dogma."

"The smouldering eroticism of great European actresses like Jeanne Moreau demonstrated to my generations women's archetypal mystery and glamour, completely missing from the totalitarian world-view of the misogynist Foucault. For me, the big French D is not Derrida, but Deneuve."

"Sedgwick has managed to convert pedestrian critical skills and little discernible knowledge in history, philosophy, psychology, art or even pre-modern literature into a lucrative academic career."

"The junk-bond era has also spawned something that calls itself New Historicism. This seems to be a refuge for English majors without critical talent or broad learning in history or political science. [...] To practice it, you must apparently lack all historical sense."

"There is a constant rush to judgment in Foucault. He is filled with specious generalizations, false categories, distortions, fudging, pretenses to knowledge in areas where he was ignorant. He had no ability whatsoever to distinguish among historical sources, where he makes terrible blunders."

"Foucault is the Cagliostro of our time."

"The most serious flaw of Foucault's system is in the area of sex. I view his hurried, compulsive writing as a massive rationalist defense-formation to avoid thinking about (a) woman, (b) nature, (c) emotion, and (d) the sexual body. His attempt to make the body passive property of male society is an evasion of the universal fact so intolerable to him: that we are all born of human mothers. By turning women into ciphers, he miniaturizes and contains them."

"It was in reading Tristam Shandy that I noticed how it is primarily men who gravitate towards the game-playing self-reflexive style. There is an alienation from emotion in it, a Nervous Nelly fear of letting go and being “exposed.” As an attitude towards life, it betrays a perpetual adolescence. Those who hurled themselves after Derrida were not the most sophisticated but the most pretentious, and least creative members of my generation of academics."

"The post-war "publish or perish" tyranny must end. The profession has become obsessed with quantity rather than quality. [...] One brilliant article should outweigh one mediocre book."

"The piddling ignoramuses who deny that there is a distinct, discernible, objective western tradition are just woozy literati."

"Imperialism and slavery are no white male monopoly, but are everywhere from Egypt, Assyria, and Persia to India, China and Japan."

"Modernization means Westernization."

"Women's studies is institutionalized sexism."

"Women's studies is a comfy, chummy morass of unchallenged groupthink. It is, with rare exception, totally unscholarly. Academic feminists have silenced men and dissenting women."

"Women's studies needed a syllabus and so invented a canon overnight. It puffed up clunky, mundane contemporary women authors into Oz-like, skywriting dirigibles. Our best women students are being force-fed an appalling diet of cant, drivel and malarkey."

"American feminism’s nose dive began when Kate Millet, that imploding beanbag of poisonous self-pity, declared Freud a sexist. Trying to build a sex theory without studying Freud, women have made nothing but mud pies."

"Great women scholars like Jane Harrison and Gisela Richter were produced by the intellectual discipline of the masculine classical tradition, not the wishy-washy sentimentalism of clingy, all-forgiving sisterhood, from which no first-rate book has yet emerged. Every year, feminists provide more and more evidence for the old charge that women can neither think nor write."

"Academic Marxism is a fantasy world, and unctuous compassion-sweepstakes, into which real workers or peasants never penetrate."

"The signal failure of the academic Marxists is in their obliviousness to the transformation of modern labor. In the age of mass media, power has shifted its meaning and loci. Capitalism, whatever its problems, remains the most efficient economic mechanism yet to bring the highest quality of life to the greatest number. Because I have studied the past, I know that, in America and under capitalism, I am the freest woman in history. Union blue-collar jobs now routinely pay higher salaries than are earned by most teachers. Physical labor, as a concrete skill occupation, is free of the soul-destroying office politics suffers by the Marxists' demonized managerial class, who take their jobs home with them and are in a continual funk of anxiety and neurosis. … Unharried weekend leisure time is the center of working-class American life in ways the academic Marxists, resentfully marking papers and endlessly pressed for time, simply don't see."

"Hitchcock finds women captivating but dangerous. She allures by nature but she is chief artificer in civilisation, a magic fabricator of persona whose very smile is an arc of deception."

"Ten thousand years ago, when man the nomad took root in one place, he brought animals with him into human service. But domestication was to be his fate too, as he fell under architecturally reinforced female control."

"I want a revamped feminism. Putting the vamp back means the lady must be a tramp. My generation of Sixties rebels wanted to smash the bourgeois codes that had become the authoritarian totems of the Fifties. The 'nice' girl with her soft, sanitized speech and decorous manners had to go. Thirty years later, we're still stuck with her — in the official spokesmen and the anointed heiresses of the feminist establishment... Equal opportunity feminism, which I espouse, demands the removal of all barriers to woman's advance in the political and professional world — but not at the price of special protections for women which are infantilizing and anti-democratic."

"Women will never succeed at the level or in the numbers they deserve until they get over their genteel reluctance to take abuse in the attack and counterattack of territorial warfare. The recent trend in feminism, notably in sexual harassment policy, has been to overrely on regulation and legislation rather than to promote personal responsibility. Women must not become wards and supplicants of authority figures. Freedom means rejecting dependency."

"I admire hard-bitten, wisecracking realism of Ida Lupino and the film noir heroines. I’m sick of simpering white girls with their princess fantasies."

"Just released in 1994 is Christina Hoff Sommers’s landmark study, Who Stole Feminism?, which uses ingenious detective work to unmask the shocking fraud and propaganda of establishment feminism and the servility of American media and academe to Machiavellian feminist manipulation. This bracingly precise, fact-based book should be required reading for every journalist. Sommers is a courageous academic philosopher who was one of the very first to systematically critique current feminist ideology and who took tremendous abuse for it. … Sommers has done a great service for women and for feminism, whose fundamental precepts she has clarified and strengthened."

"Economic analysis is the first principle of Marxism. Professors who were genuine leftists would have challenged the entire economics-driven machinery of American academe — the wasteful multidepartmental structure, the divisive pedantry of overspecialization, the cronyism and sycophancy in recruitment and promotion, the boondoggling ostentation of pointless conferences, the exploitation of graduate students and part-time teachers, the subservience of faculty to overpaid administrators, the mediocrity and folly of the ruling cliques of the Modern Language Association."

"Most professors know that American higher education in the humanities is in a deplorable state. Yet many remain silent, perhaps through prudent self-preservation, which is starting to look a lot like moral cowardice. They have put loyalty to their colleagues before loyalty to their students, ostensibly the raison d'être for educational institutions. How many more minds must be distorted or destroyed before the faculty decides to defend the Western intellectual values of free inquiry and orderly acquisition of knowledge?"

"The venerable emeritus professors still at Yale when I entered graduate school [in the 1960s] may have been reserved, puritanical WASPs, but they were men of honor who had given their lives to scholarship. Today in the elite schools, honor and ethics are gone."

"I do not believe in God, but I believe God is man’s greatest idea. Those incapable of religious feeling or those (like hard-core gay activists) who profane sacred ground do not have the imagination to educate the young. … Until the left comes to its senses about the cultural power of religion, the right will continue to broaden its appeal."

"Is there intellectual life in America? At present, the answer is no."

"I hate dogma in any form. I hated it in the Catholic Church and Girl Scout troops of the 1950s, and I hate in in gay activism and established feminism today."

"In the summer camp mentality of American universities, the ferocity of genuine intellectual debate would just seem like spoiling everyone’s fun. Ambitious humanities professors go about the business behind a brick wall of “theory,” which they imagine is the dernier cri, but which has long been out of fashion, even in Paris. Drab, uncultivated philistines, without broad knowledge of the arts, have seized the top jobs in the Ivy League, simply because they have the right opinions and know the right people. In the past twenty years, conferences became the infernal engine driving the academic profession. The conference crowd, an international party circuit of literary luminaries ever on the move, was put together by the new humanities centers. These programs had the initially laudable aim of fostering interdisciplinary exchanges outside the repressive framework of the conservative, static and over-tenured university departments. But the epidemic of French theory was abroad in the world. The humanities centers quickly became careerist stockyards, where greedy speculation and insider trading were as much the rules of the game as on Wall Street."

"Even the most morbid of the rape ranters have a childlike faith in the perfectibility of the universe, which they see as blighted solely by nasty men. They simplistically project outward onto a mythical "patriarchy" their own inner conflicts and moral ambiguities."

"What feminism calls patriarchy is simply civilization, an abstract system designed by men but augmented and now co-owned by women."

"White middle-class girls at the elite colleges and universities seem to want the world handed to them on a platter. They have been sheltered, coddled and flattered. Having taught at a wide variety of institutions over my ill-starred career, I have observed that working-class or lower-middle-class girls, who are from financially struggling families and must take a patchwork of menial jobs to stay in school, are usually the least hospitable to feminist rhetoric. They see life as it is and have fewer illusions about sex. It is affluent, upper-middle class students who most spout the party line — as if the grisly hyperemotionalism of feminist jargon satisfies their hunger for meaningful experiences outside their eventless upbringing. In the absence of war, invent one."

"Women are not in control of their bodies; nature is. Ancient mythology, with its sinister archetypes of vampire and Gorgon, is more accurate than feminism about the power and terror of female sexuality."

"Man has traditionally ruled the social sphere; feminism tells him to move over and share his power. But woman rules the sexual and emotional sphere, and there she has no rival. Victim ideology, a caricature of social history, blocks women from recognition of their dominance in the deepest, most important realm."

"Ambitious young women today are taught to ignore or suppress every natural instinct, if it conflicts with the feminist agenda posed on them. All literary and artistic works, no matter how great, that document the ambivalence of female sexuality they are trained to dismiss as “misogynous.” In other words, their minds are being programmed to secede from their bodies … there is a huge gap between feminist rhetoric and women’s actual sex lives, where feminism is of little help except with a certain stratum of deferential, malleable, white middle-class men."

"All men — even, I have written, Jesus Christ — began as flecks of tissue inside a woman's womb. Every boy must stagger out of the shadow of a mother goddess, whom he never fully escapes."

"The dishonesty and speciousness of the feminist rape analysis are demonstrated by its failure to explore, or even mention, man-on-man sex crimes. If rape were really just a process of intimidation of women by men, why do men rape and kill other men? The deceptively demure persona of the soft-spoken, homosexual serial-murderer Jeffrey Dahmer, like that of the handsome, charming Ted Bundy, should warn everyone that we still live in a sexual jungle."

"When feminist discourse is unable to discriminate the drunken fraternity brother from the homicidal maniac, women are in trouble."

"Following the sexual revolution of the Sixties, dating has become a form of Russian roulette. Some girls have traditional religious values and mean to remain virgins until marriage. Others are leery of AIDS, unsure of what they want, but can be convinced. For others, anything goes: they’ll jump into bed on the first date. What’s a guy to do?"

"Films of the mating behavior of most other species — a staple of public television of America — demonstrate that the female chooses. Males pursue, show off, brawl, scuffle, and make general fools of themselves for love. A major failing of most feminist ideology is its dumb, ungenerous stereotyping of men as tyrants and abusers, when in fact — as I know full well from my own mortifying lesbian experience — men are tormented by women’s flirtatiousness and hemming and hawing, their manipulations and changeableness, their humiliating rejections. Cock teasing is a universal reality. It is part of women’s merciless testing and cold-eyed comparison shopping for potential mates. Men will do anything to win the favor of women."

"As a teacher, I have seen time and again a certain kind of American middle-class girl who projects winsome malleability, a soft, unfocused help-me-please persona that, in adult life, is a recipe for disaster. These are the ones who end up with a string of abusive boyfriends or in sticky situations with overfamiliar male authority figures who call them “honey.”"

"Shocked disbelief greets suggestions that many women may take pleasure in rape fantasies, established long ago by Nancy Friday in her pioneering 1973 study, My Secret Garden, and dramatized today by the staggering mass-market popularity of Harlequin Romances, where heroines are overwhelmed by passionate, impetuous men."

"Patriarchy, routinely blamed for everything, produced the birth control pill, which did more to free contemporary women than feminism itself."

"With their propagandistic frame of mind, feminist leaders never admitted that their opponents could be equally motivated by ethics."

"We must philosophically strengthen feminist theory so that it can admit that abortion is an aggressive act, that it is a form of extermination. Modern woman has become an agent of Darwinian triage. It is or should be ethically troubling: abortion pits the stronger against the weaker, and only one survives. The feminist coat-hanger symbol, prophesying the return of back-alley butchery if abortion is regulated or banned, is dishonest. A small number of women may die in botched procedures, but in successful abortions, the fetus death rate is 100 percent."

"Feminists had an astoundingly naive view of the mutual exclusiveness of sex and aggression, which, Freud demonstrates, are fused in the amoral unconscious, as revealed to us through dreams. That rape is simply what used to be called “unbridled lust,” like gluttony a sin of insufficient self-restraint, seems to be beyond the feminist ken."

"In the Seventies, women runners, developing amenorrhea and calcium-related shin splints, were the first to realize that nature is hovering over us, ready to shut down our systems if our fetus-feeding fat reserve drops below a certain percentage of body weight. In other words, in nature's eyes we are nothing but milk sacs and fat deposits."

"The Bobbit case, which brought to life the ancient mythic archetype of woman as castrator, demonstrated that women are as aggressive as men and that sex is a dark, dangerous force of nature. But of course the feminist establishment, stuck in its battered-woman blinders, learned nothing as usual from this lurid refutation of its normal views. Classic art works like Bizet’s Carmen tell us more about the irrationality of love, jealousy and revenge than do all the pat formulas of the counseling industry."

"The polemical tactic of exhibiting garish mugshot photos of women’s bruised faces evades the real issue. What led up to that moment in the emergency room? A video camera recording episode before and after the assault would upset the received black-and-white view of male ogres and female martyrs. This is not to excuse men for their scurrilous behavior; it is to awaken women their equal responsibility in dispute and confrontation."

"Any woman who stays with her abuser beyond the first incident is complicitous with him."

"In pondering why a battered woman does not leave, we must remember that gay men with a taste for violent “rough trade” have always paid for this kind of sex. Are women so perfect and angelic that we cannot imagine them having sadomasochistic impulses? When they are genuinely victimized, women deserve our pity. But victimization alone cannot explain everything in the tragicomedy of love."

"Much violence against women originates in emotional territory that they already command. By midlife and early old age, as the hormones of both genders change, women are in total, despotic control of their marriages."

"[W]earisome as it may seem, women must realize that, in making a commitment to a man, they have merged in his unconscious with his mother and have therefore inherited the ambivalence of that relationship."

"What I see is not a world of male oppression and female victimization but an international conspiracy by women to keep from men the knowledge of men's own frailty. A strange maternal protectiveness is at work."

"In negotiating with rejected lovers or husbands, women must stop thinking they can make everyone happy. In many cases of harassment and stalking, it is clear that the woman never learned how to terminate the fantasy — which requires resolution and decisiveness on their part. Wavering, dithering, or passive hysterical fear will only intensify or prolong pursuit."

"The [sexual harassment] situation has gotten so out of hand that, in 1993, in one of the first British cases, a plumber was fired for continuing to use the traditional term "ballcock" for the toilet flotation unit, instead of the new politically correct term, sanitized of sexual suggestiveness. This is insane. We are back to the Victorian era, when table legs had to be draped lest they put the thought of ladies' legs into someone's dirty mind."

"Campus speech codes, that folly of the navel-gazing left, have increased the appeal of the right. Ideas must confront ideas. When hurt feelings and bruised egos are more important than the unfettered life of the mind, the universities have committed suicide."

"Woman's sexuality is disruptive of the dully mechanical workaday world, in which efficiency means uniformity. The problems of woman's entrance into the career system spring from more than male chauvinism. She brings nature into the social realm, which may be too small to contain it."

"In America, the best model yet for the first woman president can be found among the Texas feminists, notably Governor Ann Richards. East Coast feminists, like Gloria Steinem, who created the smug, superior feminist smirk (done to an unctuous turn by NOW president Patricia Ireland), have failed to produce a credible persona for national leadership, partly because of their juvenile, jeering attitude towards men. The irony is that the legal and media world inhabited by Steinem and her cronies is filled with bookish white-collar men who are the only ones in the world who actually listen to feminists rhetoric and can be guilt-tripped into trying to obey it. … In Texas, unlike the urban Northeast, men are men. Women politicians in that state have the toughness and grit to handle men at their most macho. Southern women, particularly those of the plantation-belt, “iron magnolia” school, are able to get what they want and still retain their graceful femininity."

"My prescription for women entering the war zone of the professions: study football. . . . Women who want to remake the future should look for guidance not to substitute parent figures but to the brash assertions of pagan sport."

"Men, gay or straight, can get beauty and lewdness into one image. Women are forever softening, censoring, politicizing."

"Idiotic statements like “porn degrades women” or “pornography is the subordination of women” are only credible if you never look at pornography. Preachers, senators and feminist zealots carry on about material they have no direct contact with. They usually rely on a few selectively culled inflammatory examples that bear little resemblance to the porn market as a whole. Most pornography shows women in as many dominant as subordinate positions, with the latter usually steamily consensual."

"Despite hundreds of studies, cause-and-effect relationship between pornography and violence has never been satisfactorily proved."

"Feminist anti-porn discourse virtually always ignores the gigantic gay male porn industry, since any mention of the latter would bring crashing to the ground the absurd argument that pornography is by definition the subordination of women."

"Far from poisoning the mind, pornography shows the deepest truth about sexuality, stripped of romantic veneer."

"From Stonewall to the first AIDS alert was only twelve short years. In the Eighties and early Nineties, displaced anxiety over the horror of AIDS turned gay activists into raging nihilists and monomaniacs, who dishonestly blamed the disease on the government and trampled on the rights of the gay majority, and whose errors of judgement materially aided the rise and consolidation of the far right. AIDS did not appear out of nowhere. It was a direct result of the sexual revolution, which my generation unleashed with the best intentions, but whose worst effects were to be suffered primarily by gay men."

"The gargantuan promiscuity of the Seventies gay male world was a pagan phenomenon, unequaled in scale since the Roman empire."

"I believe that the shocking toll of AIDS on gay men in the West was partly due to their Seventies delusionism that a world without women was possible. All-male energies, unbalanced and ravenous, literally tore the body apart."

"Pornography is art, sometimes harmonious, sometimes dissonant. Its glut and glitter are a Babylonian excess. Modern middle-class women cannot bear the thought that their hard-won professional achievements can be outweighed in an instant by a young hussy flashing a little tits and ass. But the gods have given her power, and we must welcome it. Pornography forces a radical reassessment of sexual value, nature’s bequest of our tarnished treasure."

"Homosexuality is not “normal.” On the contrary, it is a challenge to the norm; therein resides its eternally revolutionary character. Note I do not call it a challenge to the idea of a norm. Queer theorists — that wizened crew of flimflamming free-loaders — have tried to take the poststructuralist tack of claiming that there is no norm, since everything is relative and contingent. This is the kind of silly bind that word-obsessed people get into when they are deaf, dumb and blind to the outside world. Nature exists, whether academics like it or not. And in nature, procreation is the single, relentless rule. That is the norm. Our sexual bodies were designed for reproduction. Penis fits vagina: no fancy linguistic game-playing can change that biologic fact."

"There is no gay leader anywhere near the stature of Martin Luther King, because black activism drew on the profound spiritual tradition of the church, to which gay political rhetoric is childishly hostile."

"No one is “born gay.” The idea is ridiculous, but it is symptomatic of our overpoliticized climate that such assertions are given instant credence by gay activists and their media partisans. I think what gay men are remembering is that they were born different."

"I have found few lesbians with whom I can discourse for more than five minutes without hitting some tiresome barrier of resentment or ideology. … Again and again over the decades, as I did my time, in frustrated boredom, in lesbian bars, trying with spectacular lack of success to make friends or just converse, I would end up gabbing for hours with some stray gay man. He might have dropped out of school at fourteen, but he had opinions, tastes, energy, wit. Is there something innately different about the gay male brain?"

"When I meet gay men anywhere in the world, there is a spontaneity and a spirit of fun and mischief that lesbians seem incapable of."

"Men who shrink from penetration of the female body are paralyzed by justifiable apprehension, since they are returning to our uncanny site of origin."

"It is not male hatred of women but male fear of women that is the great universal."

"Lesbian feminists, for all their ideals of sisterhood and solidarity, can treat each other with a fickleness, a parasitic exploitativeness, and vicious spite that have to be seen to be believed."

"One of the most startling discoveries of my career was when I realized that the strongest women in the world are not lesbians but heterosexual women, who know how to handle men."

"The real butches are straight … dealing with and controlling men makes you stronger."

"I want to cry out to these young girls: Stop! Think! . . . For heaven's sake, don't fall down the rabbit hole of the lesbian scene. You will never escape, and your talent will wither on the vine. Your energy will be wasted and absorbed in repetition without progression. Women alone are Spenser's Bower of Bliss, enclosed, comfortable, and dangerous."

"Lesbians, said a lesbian friend wearily to me, are "program heads": "They need the structure. They have all the answers." Hence lesbians' omnipresence in the social welfare industry. Rejecting the father's competitive system, they substitute another that they imagine is based on female "caring" and "compassion" but is, in dismal effect, repressive, totalitarian, and hostile to art and dissent. The same friend memorably said to me long ago that lesbianism is caused by either "too much tit or not enough.""

"Because boys lack a biological marker like menstruation, to be man is to be not female. Contemporary feminism called this "misogyny," but it was wrong. Masculine identity is embattled and fragile. In the absence of opportunity for heroic physical action, as in the modern office world, women's goodwill is crucial for preserving the male ego, which requires, alas, daily maintenance. It is in the best interests of the human race, and of women themselves, for men to be strong."

"The unhappy truth is that male homosexuality will never be fully accepted by the heterosexual majority, who are obeying the dictates not of bigoted society or religion but of procreative nature."

"Gay activism has been naive in its belligerent confidence that “homophobia” will eventually disappear with proper “education” of the benighted. Reeducation of fractious young boys on the scale required would mean fascist obliteration of all individual freedoms. Furthermore, no truly masculine father would ever welcome an feminine or artistic son at the start, since the son’s lack of virility not only threatens but liquidates that father’s identity, dissolving husband into wife. Later there may be public rituals of acceptance, but the damage will already have been done. Gay men are aliens, cursed and gifted, the shamans of our time."

"It would be ridiculous to claim that gay men are interested only on other gay men and would never ogle straight men in barracks showers. When I heard this one on TV, I burst out laughing. Anyone who belongs to a health club knows better. Sexual tension and appraisal are constants, above all among gay men, who never stop cruising everything in sight. Seduction of straight studs is a highly erotic motif in gay porn."

"Middle-class men, neutered by office life and daunted by feminist rhetoric, are shrinking. Lesbianism is increasing, since anxious, unmasculine men have little to offer. Women are simply more interesting to them. Male homosexuality is increasing, because masculinity is in crisis and because maternal consciousness, severed from the support network of the extended family, has become a psychotic system, forcing the young to struggle for life against clinging personal fantasy."

"A pagan education would sharpen the mind, steel the will, and seduce the senses. Our philosophy should be both contemplative and pugilistic, admitting aggression (as Christianity does not) as central to our mythology. The beasts of passion must be confronted, and the laws of nature understood. Conflict cannot be avoided, but perhaps it can be confined to a mental theater."

"My own proposals for reform [in academia] include the abolition of all literary conferences and the replacement of women's studies with sex studies, based on the rigorous study of world history, anthropology, psychology, and science. Today, in politically correct America, questions of quality, learning, and intellectual distinction are out of style."

"MacKinnon is a totalitarian. She wants a risk-free, state controlled world. She believes rules and regulations will solve every human ill and straighten out all those irksome problems between the sexes that have been going on for five thousand years. As a lawyer, MacKinnon is deft and pragmatic. But as a political thinker, cultural historian or commentator on sex, she is incompetent. For a woman of her obvious intelligence, her frame of reference is shockingly small."

"Pornography does not cause rape or violence, which predate pornography by thousands of years. Rape and violence occur not because of patriarchal conditioning but because of the opposite, a breakdown of social controls."

"The instant myth of Amy Fisher turned feminist dogma on on is head: as in the hit films Fatal Attraction, Basic Instinct, and The Hand That Rocks the Cradle, woman rules and destroys. The femme fatale is for real."

"[Feminism] is alienating women from their own bodies … because they don’t understand that they have something that men want, okay? So they’re encouraged to interpret all male lust as oppressive and victimizing and negative, instead of seeing that it is up to them to husband this flame. They have a flame, and it’s enormously powerful…"

"Our feminist culture at the present moment is completely dependent on capitalism. My grandmother was still scrubbing clothes on the back porch on a washboard!"

"I’m saying that men go from control by their mothers to control by their wives, and this is the horror of men’s lives. And feminism refuses to see this."

"The two deepest thinkers on sex in the twentieth century are Sigmund Freud and D. H. Lawrence. Their reputations as radical liberators were so universally acknowledged that brooding images of Freud and Lawrence in poster form adorned the walls of students in the Sixties. Yet the voluminous and complex works of both men were swept away by the current women's movement, when it burst out in the late Sixties and consolidated its ideology in the Seventies. Whatever their motives, the first feminist theorists acted as vandals and Bolsheviks. The damage they did to culture has in the long run damaged the cause of feminism."

"Men have sacrificed and crippled themselves physically and emotionally to feed, house, and protect women and children. None of their pain or achievement is registered in feminist rhetoric, which portrays men as oppressive and callous exploiters."

"Feminism, for all its boasts, has not found a single major female painter or sculptor to add to the canon. It did revive the reputations of many minor women, like Frida Kahlo or Romaine Brooks. Mary Cassatt, Georgia O'Keeffe, and Helen Frankenthaler were already known and did not need rediscovery. Artemisia Gentileschi was simply a polished, competent painter in a Baroque style created by men."

"Dworkin, like Kate Millet, has turned a garish history of mental instability into feminist grand opera. Dworkin publicly boasts of her bizarre multiple rapes, assaults, beatings, breakdowns and tacky traumas, as if her inability to cope with life were the patriarchy’s fault rather than her own. She pretends to be a daring truth-teller but never mentions her most obvious problem: food."

"I'm absolutely a feminist. The reason other feminists don't like me is that I criticize the movement, explaining that it needs a correction. Feminism has betrayed women, alienated men and women, replaced dialogue with political correctness. PC feminism has boxed women in. The idea that feminism — that liberation from domestic prison — is going to bring happiness is just wrong. Women have advanced a great deal, but they are no happier. The happiest women I know are not those who are balancing their careers and families, like a lot of my friends are. The happiest people I know are the women — like my cousins — who have a high school education, got married immediately graduating and never went to college. They are very religious and they never question their Catholicism. They do not regard the house as a prison. … I look at my friends who are on the fast track. They are desperate, frenzied and frazzled, the most unhappy women who have ever existed. They work nights and weekends and have no lives. Some of them have children who are raised by nannies. … The entire feminist culture says that the most important woman is the woman with an attache case. I want to empower the woman who wants to say, "I'm tired of this and I want to go home." The far right is correct when it says the price of women's liberation is being paid by the children."

"We have allowed the sexual debate to be defined by women, and that's not right. Men must speak, and speak in their own voices, not voices coerced by feminist moralists."

"The women's movement is rooted in the belief that we don't even need men. All it will take is one natural disaster to prove how wrong that is. Then, the only thing holding this culture together will be masculine men of the working class. The cultural elite — women and men — will be pleading for the plumbers and the construction workers. We are such a parasitic class."

"At Bennington, I would go to a faculty meeting and be aware that everyone hated me. The men were appalled by a strong, loud woman. But I went to this auto shop and the men there thought I was cute. "Oh, there's that Professor Paglia from the college." The real men, men who work on cars, find me cute. They are not frightened by me, no matter how loud I am. But the men at the college were terrified because they are eunuchs, and I threatened every goddamned one of them."

"The problem with America is that there's too little sex, not too much. The more our instincts are repressed, the more we need sex, pornography and all that. The problem is that feminists have taken over with their attempts to inhibit sex. We have a serious testosterone problem in this country. … It's a mess out there. Men are suspicious of women's intentions. Feminism has crippled them. They don't know when to make a pass. If they do make a pass, they don't know if they're going to end up in court."

"I believe in moderate sexual harassment guidelines. But you can't the Stalinist situation we have in America right now, where any neurotic woman can make any stupid charge and destroy a man's reputation. If there is evidence of false accusation, the accuser should be expelled. Similarly, a woman who falsely accuses a man of rape should be sent to jail. My definition of sexual harassment is specific. It is only sexual harassment — by a man or a woman — if it is quid pro quo. That is, if someone says, "You must do this or I'm going to do that" — for instance, fire you. And whereas touching is sexual harassment, speech is not. I am militant on this. Words must remain free. The solution to speech is that women must signal the level of their tolerance — women are all different. Some are very bawdy. … You must develop the verbal tools to counter offensive language. That s life. Feminism has created a privileged, white middle class of girls who claim they're victims because they want to preserve their bourgeois decorum and passivity."

"We must examine the degree to which we coddle middle-class girls. There is something sick about it. The girls I see on campuses are often innocuous, with completely homogenized personalities, miserable, anorexic and bulimic. The feminist movement teaches them that it's men's fault, but it isn't. These girls go out into the world as heiresses of all the affluence in the universe. They are the most pampered and most affluent girls on the globe. So stop complaining about men. You're getting all the rewards that come with the nice-girl persona you've chosen. When you get into trouble and you're batting your eyes and someone is offending you and you are too nice to deal with it, that's a choice. Assess your persona. Realize the degree to which your niceness may invoke people to say lewd and pornographic things to you — sometimes to violate your niceness. The more you blush, the more people want to do it. Understand your part of it and learn to parry. Sex talk is a game. The girls in the Sixties loved it. If you don't want some professor to call you honey, tell him."

"I have lesbian impulses, so I understand how a man looks at a woman. … When I was growing up, it wasn't possible for me to do anything about my attraction to women. Lesbianism didn't exist in that time, as far as I knew."

"I understand when men complain about women giving mixed messages, because women have given me a lot of mixed messages. I understand the rage that this can cause. … A woman I'm talking with at some event says, "Let's leave here and go to this bar," which is a lesbian bar. We go to the bar and we're talking and then she says, "Let's go have coffee," and we go to this coffee shop and end up, at three in the morning, half a block from her apartment. Finally, she says, "All right, well, goodnight." She's ready to go home alone and I look at her, like, "What do you mean? Aren't we going to go back to your apartment?" "No." "What?" And she says, "Do you think I was leading you on?" Un-fucking-believable. I can't tell you the rage. I am, at that point, looking at her and.... All I can say is, if I had been an 18-year-old street kid instead of a 45-year-old woman, I would have stabbed her. I was completely humiliated and furious. If I had been a guy with a hard-on, I would have hit her."

"Most people aren't sure what's going to happen on a first date. Given that ambiguity, every woman must be totally aware at every moment that she is responsible for every choice she makes. … protect yourselves. See trouble coming."

"I collected 599 pictures of Elizabeth Taylor — some people find that obsessive. I collected 599. Not 600, but 599. I feel that genius and obsession be the same thing. It is rare when a woman is driven by obsession. Similarly, it is rare when a woman is a genius. That's why I said one of my most notorious sentences, that there is no woman Mozart because there is no woman Jack the Ripper. Men are more prone to obsession because they are fleeing domination by women. They flee to a chess game or to a computer or to fixing a car, or whatever, to attempt to complete their identities, because they always feel incomplete."

"The fact is, you get great art only from mutilated egos. Only mutilated egos are obsessive enough. When I entered graduate school in 1968, 1 thought women were going to have all these enormous achievements, that they would redo everything. Then I saw every one of my female friends — these great minds who were going to transform the world — get married, move because their husbands moved and have babies. I screamed at them: What are you doing? Finish your great book! But they all read me the riot act. They said, "Camille, we are not you." They said, "We want life. We want love. We want happiness. We are not happy — like you are — just living off ideas." I am weird."

"She is so deluded that she genuinely believes she speaks for all women. She's a victim of her own success. I liked the early Steinem. There was once a survey conducted for Time about who would make a good candidate for the first female president, and I wrote in Gloria Steinem. But now? Gloria Steinem is dissing men and dissing fashion and she's out having her hair streaked at Kenneth's. She became a socialite with a coterie. A lot of middle-aged white ladies still love her, but the media have been negligent regarding her."

"After the Sixties there was a collapse in almost everything we believed in. It culminated in the biological disaster of AIDS — an answer to every one of us who preached free love. … AIDS is a price paid for sins committed in the Sixties, and by gay men who took free love to extremes throughout the Seventies and had unrestrained, decadent, pagan sex. I support paganism in all its forms, but a price must be paid. I believed in free love, too, but we were wrong. It wasn't the Pope who was the problem. It wasn't the struggle with old-fashioned moral codes that was the problem. It was nature. Nature said, "Guess what? If you're going to be that promiscuous, I will off you." … I believe that nature rewards things that are in its best interest and punishes things that are not."

"My point is that you cannot force social change at a speed that it cannot go. Social change is evolutionary, not revolutionary. Deep social change takes time. And slowly the culture is changing. The MTV generation is far more tolerant, and that tolerance is growing."

"Clinton is in trouble and she (Joycelyn Elders) opens her mouth about masturbation. Can't she control herself? She was in the wrong job. In some ways she's like me — she says what she thinks. But then you shouldn't be part of politics. I would like Joycelyn Elders to be in a position to speak her mind and not worry about political consequences. You cannot have a nondiplomatic figure in a political appointment."

"The Democratic Party has to return to its populist base, to rediscover the party of FDR, the one that appealed to my grandfather and the factory workers and others. To do this, there must be a period of self-criticism. We must face this head-on or continue to be governed by the Republicans. We must examine how we set up the rise of Republicans on campuses, where the dissent should be coming from. It is explained by the lack of energy; and ideas from the other side. As a result, campuses are the most depressing places, devoid of passion."

"The left constantly identifies the pro-life advocates as misogynists and fanatics, but that doesn't represent most of those people. They are deeply religious and they truly believe that taking a life is wrong. If the left were to show respect for that position and acknowledge the moral conundrum of unwanted pregnancy, the opposition to abortion would lessen. We must acknowledge that people should be a little troubled by abortion. Not to acknowledge that this is a difficult decision is wrong. The procedure snuffs out a potential personality. … You have a stronger case if you give due respect to the other side. An abortion should be something that is wrestled with. And herein is the point. Though most people agree that abortion should be an option, there is something attractive about the deeply moral position of those against abortion, particularly when the other side is in a spiritual vacuum. There is nothing in kids' education anymore that tells them to revere anything. Traditional religions, with all their moral codes, are becoming increasingly attractive in light of the alternatives: the Prozac nation, or heroin, which has come back with a vengeance."

"Millions of kids are being maimed right now on Ritalin. I would have been given Ritalin. And there would have been no Sexual Personae, no nothing. We are castrating a whole generation of kids."

"The only problem I have with computers and television is that when all cultures on earth reach the stage we are at it will lead to a kind of homogenization."

"In the real world, very smart people fail and mediocre people rise. Part of what makes people fail or succeed are skills that have nothing to do with IQ. Also, the idea that intelligence can be gauged by an IQ test is erroneous."

"I loathe Meryl Streep. She was good in Silkwood, but she began to take herself very seriously. I'm reacting to the horrendous overpraise she has received. She is a calculated actress, a victim of her own WASP culture. I find her totally unconvincing. She has no passion. She has no deep elemental vibration. Jodie Foster is overpraised, too. I thought she was good in The Silence of the Lambs, and The Accused, but she's getting on my nerves."

"I am reverential to great stars. I don't want sexual congress with them. The writer in me reveres the artist in them."

"He was a revealing symbol. He called himself passive-aggressive. There was self-pity, whining. There was a diminishment, a diminution. He was sitting there in his sweater, hunched over his guitar, looking like a little lost boy. Compare that with the great figures of my generation: Jimi Hendrix. Pete Townshend. Keith Richards."

"I like Liz Phair, but there were these stupid women reviewers who said she's surpassing the Stones. Dream on."

"I had crushes on women — actually I loved charismatic, extreme people, women or men. By high school I was saying I must be a lesbian, because if you are attracted to women, you're a lesbian. I was also attracted to men, but I didn't get along with men."

"From early on, my father talked to me like an adult. One of the earliest things he did was teach me the Latin names of the parts of the body. He was very analytic. We had no money, but intellectual curiosity was encouraged, and my parents constantly talked with each other. This develops the brain. I remember listening and thinking, listening to voices talking, talking, talking. … My father died of cancer but lived long enough to see me famous, though not long enough to read my book fully. If he were alive I wouldn't be quite so outrageous, speaking about my sex life, for instance. I don't believe in embarrassing my family."

"I think intellectuals should be fascinated by my rise, what it reveals about the time. My critics are irrelevant, though. It tells how much I'm getting to them by how vitriolic they are. They refuse to deal with the ideas. But reviews don't reflect anything; the books are selling. A friend told me, "The attacks make you.""

"I am popular with certain people, but I'm still blocked out of the establishment. I hate that incestuous world. It makes me sick. It's impossible for anything truly original to get done. Thinking is not allowed. It's all PC. It is so horrible because it is a fossilized, parasitic version of Sixties philosophy."

"Because of the nature of the penis, men have performance anxiety, whereas no woman ever has to prove herself in this way. So men's egos are totally involved in performance, in doing, achieving. An erection is a kind of achievement. So is peeing. As I've said, a boy has to learn to aim in order to no longer be infantile. So it's an accomplishment. The male orgasm is short-lived and transient — and that's the irony of men's sexuality. It's ironic that feminism looks at the penis as power and violence when in fact it is very weak."

"It took most of my life to realize that men are not tyrants or egomaniacs. I had an epiphany in a shopping mall recently that put it all in perspective. I was having a piece of pizza and I saw all these teenage boys running around in the mall. They were wild. I looked at them and saw this desperation. When I was their age I hated those kinds of boys because they were so obnoxious. They are so involved in their status, gaining it, afraid of losing it. I'm glad I don't have to be that age again. So they sat down near me and they didn't notice me. I didn't exist on their radar map. I was thinking, This is great. I was watching. They were full of energy and life. And I suddenly realized, My God, the reason they are so loud, the reason they are so uncontrolled, the reason I hated them at that age is that they bond with each other against women. It was the first time they were able to be away from the control of a woman — their mothers. They were on their own and for this period they're very dangerous. Women have to watch out when they go to fraternity parties, because the men are all trying to up their status among one another and there is all this testosterone. And then some girl will snag them. And that's it. It's over for them. They get married and they're under the control of their wives forever. You hear these women all the time, on, like, Ricki Lake, saying, "You know, I have two children, but actually I have three children" about the husband, and it's true: The husband becomes a child again. Even when men are doing their share, taking out the garbage, doing the mopping, whatever, women are still running the household. They are in control and the men become subordinate again. So that's what the feminists are so worried about? Men who are subordinated by their mothers and then by their wives? Men are looking for maternal solace in women, and that's the nature of heterosexuality. Now you tell me, who really has all the power?"

"Interest in and patience with long, complex books and poems have alarmingly diminished not only among college students but college faculty in the US. It is difficult to imagine American students today, even at elite universities, gathering impromptu at midnight for a passionate discussion of big, challenging literary works like Dostoyevsky's The Brothers Karamazov -- a scene I witnessed in a recreation room strewn with rock albums at my college dormitory in upstate New York in 1965."

"As a classroom teacher for over thirty years, I have become increasingly concerned about evidence of, if not cultural decline, then cultural dissipation since the 1960s, a decade that seemed to hold such heady promise of artistic and intellectual innovation. Young people today are flooded with disconnected images but lack a sympathetic instrument to analyze them as well as a historical frame of reference in which to situate them. I am reminded of an unnerving scene in Stanley Kubrick's epic film, 2001: A Space Odyssey, where an astronaut, his air hose cut by the master computer gone amok, spins helplessly off into space. The new generation, raised on TV and the personal computer but deprived of a solid primary education, has become unmoored from the mother ship of culture. Technology, like Kubrick's rogue computer, Hal, is the companionable servant turned ruthless master. The ironically self-referential or overtly politicized and jargon-ridden paradigms of higher education, far from helping the young to cope or develop, have worsened their vertigo and free fall. Today's students require not subversion of rationalist assumptions -- the childhood legacy of intellectuals born in Europe between the two World Wars -- but the most basic introduction to structure and chronology. With out that, they are riding the tail of a comet in a media starscape of explosive but evanescent images."

"The computer, with its multiplying forums for spontaneous free expression from e-mail to listservs and blogs, has increased facility and fluency of language but degraded sensitivity to the individual word and reduced respect for organized argument, the process of deductive reasoning. The jump and jitter of us commercial television have demonstrably reduced attention span in the young."

"In a media age where books are no longer the primary medium for information storage and exchange, language must be reclaimed from the hucksters and the pedants and imaginatively reinforced. To save literature, educators must take command of the pre-rational world of images. The only antidote to the magic of images is the magic of words."

"How dare Palin not embrace abortion as the ultimate civilized ideal of modern culture? How tacky that she speaks in a vivacious regional accent indistinguishable from that of Western Canada! How risible that she graduated from the University of Idaho and not one of those plush, pampered commodes of received opinion whose graduates, in their rush to believe the worst about her, have demonstrated that, when it comes to sifting evidence, they don't know their asses from their elbows."

"Liberal Democrats are going to wake up from their sadomasochistic, anti-Palin orgy with a very big hangover. The evil genie released during this sorry episode will not so easily go back into its bottle. A shocking level of irrational emotionalism and at times infantile rage was exposed at the heart of current Democratic ideology — contradicting Democratic core principles of compassion, tolerance and independent thought. One would have to look back to the Eisenhower 1950s for parallels to this grotesque lock-step parade of bourgeois provincialism, shallow groupthink and blind prejudice."

"I like Sarah Palin, and I’ve heartily enjoyed her arrival on the national stage. As a career classroom teacher, I can see how smart she is — and quite frankly, I think the people who don’t see it are the stupid ones, wrapped in the fuzzy mummy-gauze of their own worn-out partisan dogma. So she doesn’t speak the King’s English — big whoop! There is a powerful clarity of consciousness in her eyes. She uses language with the jumps, breaks and rippling momentum of a be-bop saxophonist. I stand on what I said (as a staunch pro-choice advocate) in my last two columns — that Palin as a pro-life wife, mother and ambitious professional represents the next big shift in feminism. Pro-life women will save feminism by expanding it, particularly into the more traditional Third World."

"How is it possible that today's academic Left has supported rather than protested campus speech codes as well as the grotesque surveillance and over-regulation of student life? American colleges have abandoned their educational mission and become government colonies, ruled by officious bureaucrats enforcing federal dictates. This despotic imperialism has no place in a modern democracy."

"I don't want special protection for gays or transgender. I'm saying there should be protections for all dissident behavior and speech. Dissidents of every kind."

"For me, I don't believe in God, yet I believe in all Gods. I believe that the great religions of the world are these repositories of spiritual experience. And each one of the great world religions contains insights about the nature of the universe."

"The idea that these post-structuralists and postmodernists are heirs of the 1960s revolution is an absolute crock. [...] This was an elistist form from the start. It was not progressive. It was not revolutionary. It was reactionary. It was a desperate attempt to hold on to what had happened before the 1960s sensory revolution. But this postmodernist thing, this trashing of the text, this encouragement of a superior and destructive attitude toward the work of art. We're going through it, primly with red pen in hand, finding all the evidence of sexism check, racism check, homophobia check. That is not the empathic emotional sensory-based revolution of the 1960s. I am sick and tired of these people claiming any kind of mantle from the 1960s. They're frauds! What happened in the 1970s was a collapse of the job market in academia. All of a sudden jobs were scarce and this thing was there, the new and improved and shiny thing, to be a theorist. And people seized on it. It was institutionalized. And it is an enormous betrayal of the 1960s."

"I'm an atheist, but I see the great world religions as enormous works of art. As the best way to understand the universe and man's place in it."

"Authentic leftism is populist. It is based in working-class style, working-class language, working-class direct emotion, in an openness and brusqueness of speech. Not this fancy, contorted jargon of the pseudo-leftist of academe, who are frauds. These people who manage to rise to the top at Berkeley, at Harvard, at Princeton, how many of these people are radical? They are career people. They are corporate types [...] They love the institutional context. They know how to manipulate the bureaucracy which has totally invaded and usurped academe everywhere. [...] They love to sit on endless committees. They love bureaucratic regulation. Not one "leftist" in American academe raised his or her voice against obscene growth of tuition costs, which have bankrupted a whole generation of young people."

"Three years ago Camille Paglia told me that she had "single-handedly turned the ocean liner of feminism" around, a wonderfully appropriate metaphor for a woman who, wherever she is, shouts like a foghorn in an Atlantic mist."

"The 1990s brought a widespread backlash against this rigid feminist orthodoxy [in American academia]. For many, it was personified by Camille Paglia, a professor at an obscure university in Philadelphia, who, in her 1990 book Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson, as well as in scores of essays and interviews, dismissed women’s contributions to Western culture (“There are no female Mozarts”) and mocked the “weepy, whiny, white middle-class ideology” of the “Stalinist” feminist movement under Gloria Steinem, which Paglia reviled for its intellectual vacuity, sexual puritanism, and hostility to men -- not to mention its obsessive victim mentality, which, in her view, only served to reinforce Victorian stereotypes. For Paglia, women, far from being the weaker sex, were gifted by nature with an innate power over men -- the power of sex. […] The feminist establishment, however, chose not to learn from but to vilify Paglia and company. And Women’s Studies, unable to answer them, all but ignored them."

"Camille, in terms of the achievement of Sexual Personae, belongs at a place like Yale or Harvard or Princeton or Chicago or Berkeley. But they will not have her. One of the many, many signs of the incredible decadence of our academic institutions is that someone as brilliant, as learned, as talented, and as ferociously burning an intellect as Camille Paglia is much less likely to win conferment at one of our major universities than any of these humdrum bureaucrats of resentment who are appointed by others in the network because they are politically correct."

"The person that made this newfound pursuit of intellectual engagement invigorating and sexy was Camille Paglia. Her book, Sexual Personae, made me realize how little I really had learned in college. Her articles and assorted writings began to open my mind to the fraud that is higher education in America."

"Paglia, a controversial professor... author of Sexual Personae: Art and Decadence... revealed that she never, not for a moment, felt like a woman. She had never felt like a man either, and she called this lifelong reality her radical gender dysphoria. I had never heard of such a thing. So here I was, once again, trying to process a news story that combined an issue of sexuality, controversy, and unclear boundaries. I looked up the meaning of her words and found another term for this: nonbinary."

"The literary critic Camille Paglia argues that sexuality is by nature aggressive. “My theory,” she says [on page 3 of Sexual Personae] “is that whenever sexual freedom is sought or achieved, sadomasochism will not be far behind.” She attacks feminists who believe that sex is all sugar and spice and that it is patriarchal society that makes sex violent. Sex, for Paglia, is about power; society is not the source of sexual violence; sex, the irrepressible natural force, is. If anything, society is the force that inhibits the natural violence of sex. Paglia is certainly more accurate than those who deny that perversion is rife with aggression. But in assuming that sex is fundamentally aggressive, and sadomasochistic, she doesn’t allow for the plasticity of human sexuality. Just because sex and aggression can unite in a plastic brain, and appear “natural,” doesn’t mean that that is their only possible expression."

"Examples [of censorship and intolerance from self-described 'liberals'] are well-known. When Camille Paglia was invited to speak at Brown, campus feminists were outraged, though their voices greatly outnumbered hers..."

"How can you take her seriously? She is an exhibitionist, and she takes the most extreme elements of the women's movement and tries to make the whole movement antisexual, antilife, antijoy. And neither I nor most of the women I know are that way."

"There is one area in which I think Paglia and I would agree that politically correct feminism has produced a noticeable inequity. Nowadays, when a woman behaves in a hysterical and disagreeable fashion, we say, 'Poor dear, it's probably PMS.' Whereas, if a man behaves in a hysterical and disagreeable fashion, we say, 'What an asshole.' Let me leap to correct this unfairness by saying of Paglia, Sheesh, what an asshole."

"[T]he most threatening thing about her, from the American viewpoint, is that she refuses to treat the arts as an instrument of civil rights. Without talent, no entitlement."

"When pro-choice social commentator Camille Paglia wrote that she sanctions "murder" when it is called "abortion," pro-lifers were horrified. They should have cheered. […] Almost every pro-abortion activist lives in a zone where they conceal what abortion really is -- though they know that the procedure involves killing a person each and every time. The difference between them and Paglia is that they don't come out and say it."

"When I mentioned to friends that I was heading to Philadelphia to meet Camille Paglia, I realized the degree of animosity she provokes. She was contemptuously dismissed, often by people who had never read her work. Others seemed torn by her … Some praised her as fresh and profound, but even more dismissed her as outrageous and repugnant. … Despite such opinions, in person and in context instead of in sound bites, Paglia is often reasonable, witty and likable … She is also correct in at least one of her assessments — that she, like such loudmouths as Rush Limbaugh, Howard Stern and Ross Perot, helps to encourage discourse and free speech in a country that needs all it can get."

"It is very rare these days to hear anyone praising masculinity. The dissident feminist writer Camille Paglia is a refreshing example. Her observations are effective antidotes to the surfeit of disparagements."

"Scholars who refuse to toe the feminist line are also ignored... The iconoclastic Camille Paglia appears [only] once [...], in Women’s Realities, Women’s Choices, and is described as someone who “assails feminists for what she regards as dull rhetoric.”"

"I don’t really have an ideal reader in mind at all, whether one with or without faith. When I write it is to try to figure out something for my own purposes. It is self-indulgent really. It is much more the blank page that I write for, in some way. I have this feeling, should a problem present itself, that I should try to resolve it."

"Cynicism induces a state of helplessness…It disables resistance to all these ills and reduces those who can see and name them into passive collaborators.” It is used as “a kind of cover for what might otherwise seem naive”."

"I love loneliness. I consider my history with loneliness to be among my great blessings…I hasten to add that it is definitely not for everyone. It should be approached with caution."

"…People are complex — that’s the whole center of interest. I don’t make my characters complex. I have a feeling that I know a character, and one of the aspects of that is knowing that they are complex. I never have the feeling of putting a character together from a selection of qualities."

"To crave and to have are as like as a thing and its shadow. For when does a berry break upon the tongue as sweetly as when one longs to taste it, and when is the taste refracted into so many hues and savors of ripeness and earth, and when do our senses know anything so utterly as when we lack it? And here again is foreshadowing -- the world will be made whole. For to wish for a hand on one's hair is all but to feel it. So whatever we may lose, very craving gives it back to us again. Though we dream and hardly know it, longing, like an angel, fosters us, smooths our hair, and brings us wild strawberries."

"This document explained my aunt Molly’s departure to my whole satisfaction. Even now I always imagine her leaning from the low side of some small boat, dropping her net through the spumy billows of the upper air. Her net would sweep the turning world unremarked as a wind in the grass, and when she began to pull it in, perhaps in a pell-mell ascension of formal gentlemen and thin pigs and old women and odd socks that would astonish this lower world, she would gather the net, so easily, until the very burden itself lay all in a heap just under the surface. One last pull of measureless power and ease would spill her catch into the boat, gasping and amazed, gleaming rainbows in the rarer light."

"Such a net, such a harvesting, would put an end to all anomaly. If it swept the whole floor of heaven, it must, finally, sweep the black floor of Fingerbone, too. From there, we must imagine, would arise a great army of paleolithic and neolithic frequenters of the lake-berry gatherers and hunters and strayed children from those and all subsequent eons, down to the earliest present, to the faith-healing lady in the long, white robe who rowed a quarter of a mile out and tried to walk back in again just at sunrise, to the farmer who bet five dollars one spring that the ice was still strong enough for him to gallop his horse across. Add to them the swimmers, the boaters and canoers, and in such a crowd my mother would hardly seem remarkable. There would be a general reclaiming of fallen buttons and misplaced spectacles, of neighbors and kin, till time and error and accident were undone, and the world became comprehensible and whole. Sylvie said that in fact Molly had gone to work as a bookkeeper in a missionary hospital. It was perhaps only from watching gulls fly like sparks up the face of clouds that dragged rain the length of the lake that I imagined such an enterprise might succeed. Or it was from watching gnats sail out of the grass, or from watching some discarded leaf gleaming at the top of the wind. Ascension seemed at such times a natural law. If one added to it a law of completion--that everything must finally be made comprehensible--then some general rescue of the sort I imagined my aunt to have undertaken would be inevitable. For why do our thoughts turn to some gesture of a hand, the fall of a sleeve, some corner of a room on a particular anonymous afternoon, even when we are asleep, and even when we are so old that our thoughts have abandoned other business? What are all these fragments for, if not to be knit up finally?"

"Once, Lucille and I walked beside the train to the shore. There had been a freezing rain that glazed the snow with a crust of ice, and we found that, when the sun went down, the crust was thick enough for us to walk on. So we followed the train at a distance of twenty feet or so, falling now and then, because the glazed snow swelled and sank in dunes, and the tops of bushes and fence posts rose out of it in places where we did not expect them to be. But by crawling up, and sliding down, and steadying ourselves against the roofs of sheds and rabbit hutches, we managed to stay just abreast of the window of a young woman with a small head and a small hat and a brightly painted face. She wore pearl-gray gloves that reached almost to her elbows, and hooped bracelets that fell down her arms when she reached up to push a loose wisp of hair underneath her hat. The woman looked at the window very often, clearly absorbed by what she saw, which was not but merely seemed to be Lucille and me scrambling to stay beside her, too breathless to shout. When we came to the shore, where the land fell down and the bridge began to rise, we stopped and watched her window sail slowly away, along the abstract arc of the bridge."

"A man can know his father, or his son, and there might still be nothing between them but loyalty and love and mutual incomprehension."

"I can imagine Jesus befriending my grandfather, too, frying up some breakfast for him, talking things over with him, and in fact the old man did report several experiences of just that kind."

"Any human face is a claim on you, because you can't help but understand the singularity of it, the courage and loneliness of it."

"I was trying to remember what birds did before there were telephone wires. It would have been much harder for them to roost in the sunlight, which is a thing they clearly enjoy doing."

"It is one of the best traits of good people that they love where they pity. And this is truer of women than of men. So they get themselves drawn into situations that are harmful to them. I have seen this happen many, many times. I have always had trouble finding a way to caution against it. Since it is, in a word, Christlike."

"He could knock me down the stairs and I would have worked out the theology for forgiving him before I reached the bottom. But if he harmed you in the slightest way, I'm afraid theology would fail me."

"Every single one of us is a little civilization built on the ruins of any number of preceding civilizations, but with our own variant notions of what is beautiful and what is acceptable – which, I hasten to add, we generally do not satisfy and by which we struggle to live."

"I meant to leave you a reasonably candid testament to my better self, and it seems to me now that what you must see here is just an old man struggling with the difficulty of understanding what it is he's struggling with."

"It is worth living long enough to outlast whatever sense of grievance you may acquire. Another reason why you must be careful of your health."

"Experience had taught them that truth had sharp edges and hard corners, and could be seriously at odds with kindness."

"Many people find it hard to go to church if they've been away for a while. I've seen it very often. And I'd say to them, It's because it means something to you. As it should be! So, you see, there's no reason at all to be disappointed. I used to say, The Sabbath is faithful. In a week she'll be here again."

"That is why it is called a Spirit," he said. "The word in Hebrew also means wind. 'The Spirit of God brooded on the face of the deep.' It is a sort of enveloping atmosphere."

"As a matter of courtesy they treated one another's deceptions like truth, which was a different thing from deceiving or being deceived. In fact, it was a great part of the fabric of mutual understanding that made their family close."

"Her family was slower to forgive a failure of discretion than they were to forgive most things actually prohibited in Scripture."

"She said, "Meaninglessness would come as a terrible blow to most people. It would be full of significance for them. So it wouldn't be meaningless. That's where I always end up. Once you ask if there is meaning, the only answer is yes. You can't get away from it.""

"He had a way of anticipating memories he particularly did not want to have. That memory would be as unbearable as things are when there is nothing else to do but live with them."

"But prison was terrible. It reduced him to absolute Jack, no matter what anyone thought of him. His great problem, after all, was other people. Prison was full of them."

"He wanted to assure her that his life was solitary and ascetic, as it was, almost past bearing, relieved by the library, occasional drunkenness, and lately by lunch with the Baptists. But he knew how this would sound, either pathetic or, better, like lying."

"Why were there an infinite number of ways to feel awkward? He believed this was a theological question having to do with man's place in the universe. But when he felt the true force of the question, he was always in the middle of an embarrassing emergency of some kind that paralyzed reflection."

"Women must try to do things as men have tried. When they fail, their failure must be but a challenge to others."

"Courage is the price that Life exacts for granting peace. The soul that knows it not, knows no release From little things: Knows not the livid loneliness of fear, Nor mountain heights where bitter joy can hear The sound of wings."

"How can Life grant us boon of living, compensate For dull grey ugliness and pregnant hate Unless we dare The soul's dominion? Each time we make a choice, we pay With courage to behold the restless day, And count it fair."

"Ours is the commencement of a flying age, and I am happy to have popped into existence at a period so interesting."

"I understood. I was a girl-a "nervous lady." I might jump out. There had to be somebody on hand to grab my ankle as I went over. It was no use to explain I had seen aeroplanes before and wasn't excitable. I was not to be permitted to go alone in the front cockpit."

"In soloing—as in other activities—it is far easier to start something than it is to finish it. Almost every beginner hops off with a whoop of joy, though he is likely to end his flight with something akin to the D.T.'s."

"There is so much that must be done in a civilized barbarism like war."

"As I look back on the flight I think two questions have been asked me most frequently. First: Was I afraid? Secondly: What did I wear?"

"I want you to understand I shall not hold you to any midaevil code of faithfulness to me nor shall I consider myself bound to you similarly."

"The time to worry is three months before a flight. Decide then whether or not the goal is worth the risks involved. If it is, stop worrying. To worry is to add another hazard. It retards reactions, makes one unfit. . . . Hamlet would have been a bad aviator. He worried too much."

"The more one does and sees and feels, the more one is able to do, and the more genuine may be one's appreciation of fundamental things like home, and love, and understanding companionship."

"The most difficult thing is the decision to act. The rest is merely tenacity. The fears are paper tigers. You can do anything you decide to do. You can act to change and control your life and the procedure. The process is its own reward."

"Anticipation, I suppose, sometimes exceeds realization."

"Preparation, I have often said, is rightly two-thirds of any venture."

"In my life I had come to realize that when things were going very well indeed it was just the time to anticipate trouble. And, conversely, I learned from pleasant experience that at the most despairing crisis, when all looked sour beyond words, some delightful "break" was apt to lurk just around the corner."

"Please know that I am aware of the hazards. I want to do it because I want to do it. Women must try to do things as men have tried. When they fail, their failure must be a challenge to others."

"Never do things others can do and will do, if there are things others cannot do or will not do."

"Never interrupt someone doing something you said couldn't be done."

"Better do a good deed near at home than go far away to burn incense."

"No kind action ever stops with itself. One kind action leads to another. Good example is followed. A single act of kindness throws out roots in all directions, and the roots spring up and make new trees. The greatest work that kindness does to others is that it makes them kind themselves."

"It is, I think, safe to say that nothing was more alien to the minds of the scientists, who brought about the most radical and most rapid revolutionary process the world has ever seen, than any will to power. Nothing was more remote than any wish to ‘conquer space’ and to go to the moon. It was indeed their search for ‘true reality’ that led them to lose confidence in appearances, in the phenomena as they reveal themselves of their own accord to human sense and reason. They were inspired by an extraordinary love of harmony and lawfulness which taught them that they would have to step outside any merely given sequence or series of occurrences if they wanted to discover the overall beauty and order of the whole, that is, the universe."

"In politics, love is a stranger, and when it intrudes upon it nothing is being achieved except hypocrisy. All the characteristics you stress in the Negro people: their beauty, their capacity for joy, their warmth, and their humanity, are well-known characteristics of all oppressed people. They grow out of suffering and they are the proudest possession of all pariahs. Unfortunately, they have never survived the hour of liberation by even five minutes. Hatred and love belong together, and they are both destructive; you can afford them only in private and, as a people, only so long as you are not free"

"What makes it so plausible to assume that hypocrisy is the vice of vices is that integrity can indeed exist under the cover of all other vices except this one. Only crime and the criminal, it is true, confront us with the perplexity of radical evil; but only the hypocrite is really rotten to the core."

"Kein Mensch hat das Recht zu gehorchen."

"Political questions are far too serious to be left to the politicians."

"In a head-on clash between violence and power, the outcome is hardly in doubt. Nowhere is the self-defeating factor in the victory of violence over power more evident than in the use of terror to maintain domination, about whose weird successes and eventual failures we know perhaps more than any generation before us. Violence can destroy power; it is utterly incapable of creating it."

"The most radical revolutionary will become a conservative the day after the revolution."

"The law of progress holds that everything now must be better than what was there before. Don’t you see if you want something better, and better, and better, you lose the good? The good is no longer even being measured."

"The sad truth of the matter is that most evil is done by people who never made up their minds to be or do either evil or good."

"Forgiveness is the key to action and freedom."

"I've begun so late, really only in recent years, to truly love the world ... Out of gratitude, I want to call my book on political theories Amor Mundi."

"The cultural treasures of the past, believed to be dead, are being made to speak, in the course of which it turns out that they propose things altogether different than what had been thought."

"The phenomenon of the will [in Epictetus ] [...] a different mental ability whose chief characteristic is that it speaks an imperative even when it commands nothing but our ability to think. The goal is to annihilate reality insofar it concerns me."

"[N]o matter how abstract our theories may sound or how consistent our arguments may appear, there are incidents and stories behind them which, at least for ourselves, contain as in a nutshell the full meaning of whatever we have to say."

"In its flight from death, the craving for permanence clings to the very things sure to be lost in death."

"Before mass leaders seize the power to fit reality to their lies, their propaganda is marked by its extreme contempt for facts as such, for in their opinion fact depends entirely on the power of man who can fabricate it."

"The totalitarian attempt at global conquest and total domination has been the destructive way out of all impasses. Its victory may coincide with the destruction of humanity; wherever it has ruled, it has begun to destroy the essence of man. Yet to turn our backs on the destructive forces of the century is of little avail. The trouble is that our period has so strangely intertwined the good with the bad that without the imperialists' "expansion for expansion's sake," the world might never have become one; without the bourgeoisie's political device of "power for power's sake," the extent of human strength might never have been discovered; without the fictitious world of totalitarian movements, in which with unparalleled clarity the essential uncertainties of our time have been spelled out, we might have been driven to our doom without ever becoming aware of what has been happening. And if it is true that in the final stages of totalitarianism an absolute evil appears (absolute because it can no longer be deduced from humanly comprehensible motives), it is also true that without it we might never have known the truly radical nature of Evil."

"Persecution of powerless or power-losing groups may not be a very pleasant spectacle, but it does not spring from human meanness alone. What makes men obey or tolerate real power and, on the other hand, hate people who have wealth without power, is the rational instinct that power has a certain function and is of some general use. Even exploitation and oppression still make society work and establish some kind of order. Only wealth without power or aloofness without a policy are felt to be parasitical, useless, revolting, because such conditions cut all the threads which tie men together. Wealth which does not exploit lacks even the relationship which exists between exploiter and exploited; aloofness without policy does not imply even the minimum concern of the oppressor for the oppressed."

"A mixture of gullibility and cynicism had been an outstanding characteristic of mob mentality before it became an everyday phenomenon of masses. In an ever-changing, incomprehensible world the masses had reached the point where they would, at the same time, believe everything and nothing, think that everything is possible and that nothing was true. The mixture in itself was remarkable enough, because it spelled the end of the illusion that gullibility was a weakness of unsuspecting primitive souls and cynicism the vice of superior and refined minds. Mass propaganda discovered that its audience was ready at all times to believe the worst, no matter how absurd, and did not particularly object to being deceived because it held every statement to be a lie anyhow. The totalitarian mass leaders based their propaganda on the correct psychological assumption that, under such conditions, one could make people believe the most fantastic statements one day, and trust that if the next day they were given irrefutable proof of their falsehood, they would take refuge in cynicism; instead of deserting the leaders who had lied to them, they would protest that they had known all along the statement was a lie and would admire the leaders for their superior tactical cleverness."

"The Nazis were ‘convinced that evil-doing in our time has a morbid force of attraction,’ Bolshevik assurances inside and outside Russia that they do not recognize ordinary moral standards have become a mainstay of Communist propaganda, and experience has proven time and again that the propaganda value of evil deeds and general contempt for moral standards is independent of mere self-interest, supposedly the most powerful psychological factor in politics."

"The totalitarian movements aim at and succeed in organizing masses—not classes, like the old interest parties of the Continental nation-states; not citizens with opinions about, interests in, the handling of public affairs, like the parties of Anglo-Saxon countries."

"Hitler never intended to defend ‘the West’ against Bolshevism but always remained ready to join ‘the Reds’ for the destruction of the West, even in the middle of the struggle against Soviet Russia."

"The only man for whom Hitler had "unqualified respect" was "Stalin the genius," and while in the case of Stalin and the Russian regime we do not… have the rich documentary material that is available for Germany, we nevertheless know since Khrushchev’s speech before the Twentieth Party Congress that Stalin trusted only one man and that was Hitler."

"What will happen once the authentic mass man takes over, we do not know yet, although it may be a fair guess that he will have more in common with the meticulous, calculated correctness of Himmler than with the hysterical fanaticism of Hitler, will more resemble the stubborn dullness of Molotov than the sensual vindictive cruelty of Stalin."

"Totalitarianism in power invariably replaces all first-rate talents, regardless of their sympathies, with those crackpots and fools whose lack of intelligence and creativity is still the best guarantee of their loyalty."

"Real power begins where secrecy begins."

"The concentration camps, by making death itself anonymous (making it impossible to find out whether a prisoner is dead or alive), robbed death of its meaning as the end of a fulfilled life. In a sense they took away the individual’s own death, proving that henceforth nothing belonged to him and he belonged to no one. His death merely set a seal on the fact that he had never existed."

"The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist."

"Man cannot be free if he does not know that he is subject to necessity, because his freedom is always won in his never wholly successful attempts to liberate himself from necessity."

"It is, in fact, far easier to act under conditions of tyranny than it is to think."

"The essence of totalitarian government, and perhaps the nature of every bureaucracy, is to make functionaries and mere cogs in the administrative machinery out of men, and thus to dehumanise them."

"[H]e was genuinely incapable of uttering a single sentence that was not a cliché.[…] Eichmann, despite his rather bad memory, repeated word for word the same stock phrases and self-invented clichés (when he did succeed in constructing a sentence of his own, he repeated it until it became a cliché) each time he referred to an incident or event of importance to him.[…] The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think, namely to think from the standpoint of somebody else. No communication was possible with him, not because he lied but because he was surrounded by the most reliable of all safeguards against the words and the presence of others, and hence against reality as such."

"What stuck in the minds of these men who had become murderers was simply the notion of being involved in something historic, grandiose, unique ("a great task that occurs once in two thousand years"), which must therefore be difficult to bear. This was important, because the murderers were not sadists or killers by nature; on the contrary, a systematic effort was made to weed out all those who derived physical pleasure from what they did. The troops of the Einsatzgruppen had been drafted from the Armed S.S., a military unit with hardly more crimes in its record than any ordinary unit of the German Army, and their commanders had been chosen by Heydrich from the S.S. élite with academic degrees. Hence the problem was how to overcome not so much their conscience as the animal pity by which all normal men are affected in the presence of physical suffering. The trick used by Himmler — who apparently was rather strongly afflicted by these instinctive reactions himself — was very simple and probably very effective; it consisted in turning these instincts around, as it were, in directing them toward the self. So that instead of saying: What horrible things I did to people!, the murderers would be able to say: What horrible things I had to watch in the pursuance of my duties, how heavily the task weighed upon my shoulders!"

"The case of the conscience of Eichmann, which is admittedly complicated but is by no means unique, is scarcely comparable to the case of the German generals, one of whom, when asked at Nuremberg, "How was it possible that all of you honorable generals could continue to serve a murderer with such unquestioning loyalty?," replied that it was "not the task of a soldier to act as judge over his supreme commander. Let history do that or God in Heaven.""

"Eichmann, much less intelligent and without any education to speak of, at least dimly realized that it was not an order but a law which had turned them all into criminals. The distinction between an order and the Führer's word was that the latter's validity was not limited in time and space, which is the outstanding characteristic of the former. This is also the true reason why the Führer's order for the Final Solution was followed by a huge shower of regulations and directives, all drafted by expert lawyers and legal advisors, not by mere administrators; this order, in contrast to ordinary orders, was treated as a law. Needless to add, the resulting legal paraphernalia, far from being a mere symptom of German pedantry and thoroughness, served most effectively to give the whole business its outward appearance of legality.And just as the law in civilized countries assumes that the voice of conscience tells everybody, "Thou shalt not kill," even though man's natural desires and inclinations may at times be murderous, so the law of Hitler's land demanded that the voice of conscience tell everybody: "Thou shalt kill," although the organizers of the massacres knew full well that murder is against the normal desires and inclinations of most people. Evil in the Third Reich had lost the quality by which most people recognize it — the quality of temptation."

"For the lesson of such stories [of resistance to Nazi atrocities] is simple and within everybody's grasp. Politically speaking, it is that under conditions of terror, most people will comply but some people will not, just as the lesson of the countries to which the Final Solution was proposed is that "it could happen" in most places but it did not happen everywhere. Humanly speaking, no more is required, and no more can reasonably be asked, for this planet to remain a place fit for human habitation."

"The trouble with Eichmann was precisely that so many were like him, and that the many were neither perverted nor sadistic, that they were, and still are, terribly and terrifyingly normal. From the viewpoint of our legal institutions and of our moral standards of judgment, this normality was much more terrifying than all the atrocities put together, for it implied — as had been said at Nuremberg over and over again by the defendants and their counsels — that this new type of criminal, who is in actual fact hostis generis humani, commits his crimes under circumstances that make it well-nigh impossible for him to know or to feel that he is doing wrong."

"No punishment has ever possessed enough power of deterrence to prevent the commission of crimes. On the contrary, whatever the punishment, once a specific crime has appeared for the first time, its reappearance is more likely than its initial emergence could ever have been."

"It is not murder which is forgiven but the killer, his person as it appears in circumstances and intentions. The trouble with the Nazi criminals was precisely that they renounced voluntarily all personal qualities, as if nobody were left to be either punished or forgiven. They protested time and again that they had never done anything out of their own initiative, that they had no intentions whatsoever, good or bad, and that they only obeyed orders."

"The chief reason warfare is still with us is neither a secret death-wish of the human species, nor an irrepressible instinct of aggression, nor, finally and more plausibly, the serious economic and social dangers inherent in disarmament, but the simple fact that no substitute for this final arbiter in international affairs has yet appeared on the political scene."

"The point, as Marx saw it, is that dreams never come true."

"Power and violence are opposites; where the one rules absolutely, the other is absent. Violence appears where power is in jeopardy, but left to its own course it ends in power's disappearance."

"The defiance of established authority, religious and secular, social and political, as a world-wide phenomenon may well one day be accounted the outstanding event of the last decade."

"Man's urge for change and his need for stability have always balanced and checked each other, and our current vocabulary, which distinguishes between two factions, the progressives and the conservatives, indicates a state of affairs in which this balance has been thrown out of order. No civilization — the man-made artifact to house successive generations — would ever have been possible without a framework of stability, to provide the wherein for the flux of change. Foremost among the stabilizing factors, more enduring than customs, manners and traditions, are the legal systems that regulate our life in the world and our daily affairs with each other."

"Revolutionaries do not make revolutions! The revolutionaries are those who know when power is lying in the street and when they can pick it up. Armed uprising by itself has never yet led to revolution."

"For the trouble with lying and deceiving is that their efficiency depends entirely upon a clear notion of the truth that the liar and deceiver wishes to hide. In this sense, truth, even if it does not prevail in public, possesses an ineradicable primacy over all falsehoods."

"Clichés, stock phrases, adherence to conventional, standardized codes of expression and conduct have the socially recognized function of protecting us against reality."

"Could the activity of thinking as such, the habit of examining whatever happens to come to pass or to attract attention, regardless of results and specific content, could this activity be among the conditions that make men abstain from evil-doing?"

"It was mathematics, the non-empirical science par excellence, wherein the mind appears to play only with itself, that turned out to be the science of sciences, delivering the key to those laws of nature and the universe that are concealed by appearances."

"Metaphysical fallacies contain the only clues we have to what thinking means to those who engage in it."

"If [...] the ability to tell right from wrong should turn out to have anything to do with the ability to think, then we must be able to "demand" its exercise from every sane person, no matter how erudite or ignorant, intelligent or stupid, he may happen to be. Kant—in this respect almost alone among the philosophers—was much bothered by the common opinion that philosophy is only for the few, precisely because of its moral implications."

"Kant ... discovered “the scandal of reason,” that is the fact that our mind is not capable of certain and verifiable knowledge regarding matters and questions that it nevertheless cannot help thinking about."

"Kant was also quite aware that "the urgent need" of reason is both different from and "more than mere quest and desire for knowledge." Hence, the distinguishing of the two faculties, reason and intellect, coincides with a distinction between two altogether different mental activities, thinking and knowing."

"Kant stated defensively that he had "found it necessary to deny knowledge. . . to make room for faith," but he had not made room for faith; he had made room for thought, and he had not "denied knowledge" but separated knowledge from thinking."

"The need of reason is not inspired by the quest for truth but by the quest for meaning. And truth and meaning are not the same. The basic fallacy, taking precedence over all specific metaphysical fallacies, is to interpret meaning on the model of truth."

"The emotions I feel are no more meant to be shown in their unadulterated state than the inner organs by which we live."

"If the inner psychic ground of our individual appearance were not always the same, there could be no science of psychology, which qua science relies on a psychic “inside we are all alike,” just as the science of physiology and medicine relies on the sameness of our inner organs. […] The monstrous sameness and pervasive ugliness so highly characteristic of the findings of modern psychology, and contrasting so obviously with the enormous variety and richness of overt human conduct, witness to the radical difference between the inside and the outside of the human body."

"[…]the simple-minded positivism that believes it has found a firm ground of certainty if it only excludes all mental phenomena from consideration and holds fast to observable facts."

"It is characteristic of the Oxford school of criticism to understand these [metaphysical] fallacies as logical non sequiturs—as though philosophers throughout the centuries had been, for reasons unknown, just a bit too stupid to discover the elementary flaws in their arguments. The truth of the matter is that elementary logical mistakes are quite rare in the history of philosophy; what appear to be errors in logic to minds disencumbered of questions that have been uncritically dismissed as “meaningless” are usually caused by semblances, unavoidable for beings whose whole existence is determined by appearance. Hence, In our context the only relevant question is whether the semblances are inauthentic or authentic ones, whether they are caused by dogmatic beliefs and arbitrary assumptions, mere mirages that disappear upon closer inspection, or whether they are inherent in the paradoxical condition of a living being that, though itself part of the world of appearances, is in possession of a faculty, the ability to think, that permits the mind to withdraw from the world without ever being able to leave it or transcend it."

"If a given science accidentally reached its goal, this would by no means stop the workers in the field, who would be driven past their goal by the sheer momentum of the illusion of unlimited progress."

"Thinking withdraws radically and for its own sake from this world and its evidential nature, whereas science profits from a possible withdrawal for the sake of specific results."

"To expect truth to come from thinking signifies that we mistake the need to think with the urge to know."

"Kant [...] stated that he had “found it necessary to deny knowledge […] to make room for faith,” but all he had “denied” was knowledge of things that are unknowable, and he had not made room for faith but for thought."

"Since it is always the same person whose mind thinks, wills, and judges, the autonomous nature of these activities has created great difficulties. Reason’s inability to move the will, plus the fact that thinking can only “understand” what is past what neither remove it nor “rejuvenate it” … have led to the various doctrines asserting the mind’s impotence and the force of the irrational, in brief to Hume’s famous dictum that “Reason is and ought only to be the slave of the passions,” that is, to a rather simple-minded reversal of the Platonic notion of reason’s uncontested rulership in the household of the soul. What is so remarkable in all these theories and doctrines is their implicit monism, the claim that behind the obvious multiplicity of the world’s appearances and, even more pertinently to our context, behind the obvious plurality of man’s faculties and abilities, there must exist a oneness — the old hen pan, “the all is one” — either a single source or a single ruler."

"Totalitarianism begins in contempt for what you have. The second step is the notion: “Things must change — no matter how, Anything is better than what we have.” Totalitarian rulers organize this kind of mass sentiment, and by organizing it articulate it, and by articulating it make the people somehow love it. They were told before, thou shalt not kill; and they didn’t kill. Now they are told, thou shalt kill; and although they think it’s very difficult to kill, they do it because it’s now part of the code of behavior. They learn whom to kill and how to kill and how to do it together. This is the much talked about Gleichschaltung — the coordination process. You are coordinated not with the powers that be, but with your neighbor — coordinated with the majority. But instead of communicating with the other you are now glued to him. And you feel of course marvelous. Totalitarianism appeals to the very dangerous emotional needs of people who live in complete isolation and in fear of one another."

"The moment we no longer have a free press, anything can happen. What makes it possible for a totalitarian or any other dictatorship to rule is that people are not informed; how can you have an opinion if you are not informed? If everybody always lies to you, the consequence is not that you believe the lies, but rather that nobody believes anything any longer. This is because lies, by their very nature, have to be changed, and a lying government has constantly to rewrite its own history. On the receiving end you get not only one lie — a lie which you could go on for the rest of your days — but you get a great number of lies, depending on how the political wind blows. And a people that no longer can believe anything cannot make up its mind. It is deprived not only of its capacity to act but also of its capacity to think and to judge. And with such a people you can then do what you please."

"The main characteristic of any event is that it has not been foreseen. We don’t know the future but everybody acts into the future. Nobody knows what he is doing because the future is being done, action is being done by a “we” and not an “I.” Only if I were the only one acting could I foretell the consequences of what I’m doing. What actually happens is entirely contingent, and contingency is indeed one of the biggest factors in all history."

"Nobody knows what is going to happen because so much depends on an enormous number of variables, on simple hazard. On the other hand if you look at history retrospectively, then, even though it was contingent, you can tell a story that makes sense…. Jewish history, for example, in fact had its ups and downs, its, enmities and its friendships, as every history of all people has. The notion that there is one unilinear history is of course false. But if you look at it after the experience of Auschwitz it looks as though all of history—or at least history since the Middle Ages — had no other aim than Auschwitz…. This, is the real problem of every philosophy of history how is it possible that in retrospect it always looks as though it couldn’t have happened otherwise?"

"As Arendt notes, only elected representatives had their participation institutionalized in the Constitution: "The Revolution, while it had given freedom to the people, had failed to provide a space where this freedom could be exercised. Only the representatives of the people, not the people themselves, had an opportunity to engage in those activities of 'expressing, discussing, and deciding' which in a positive sense are the activities of freedom.""

"In turning to Arendt to consider noncitizen mass protest, we are immediately confronted with several shortcomings in her own political thinking. As many have noted, Arendt's conceptions of labor, the body, the private realm, and "the social question" mark her as a rather vexed figure in democratic theory. In her desire to privilege freedom and action, she often problematically denies political status to questions of necessity and economics (what Mark Reinhardt refers to in The Art of Being Free as "the problem of human needs")."

"In Paris, during the war, Jewish partisans organized commando actions at Jewish workshops in the Faubourg Poissonière, where the bosses prospered from making equipment for the Wehrmacht; some of these combatants were arrested in the course of the actions, denounced by these 'good' Jews, and shot or deported. In the ghettos, the shadow fighters liquidated the most zealous members of the Jewish police or the collaborators of certain Judenräte. The leader of the Resistance in Vilnius handed himself in to the Germans under the pressure of his brothers in misfortune. The Judaism of the devout, fuelled basically by incantations and conditioned reflexes, does not like facts of this kind to be remembered. Which is why Hannah Arendt's Eichmann in Jerusalem has a sulphurous odour still today."

"I wonder whether Habermasian constitutionalism, with its emphasis upon the burden of history, is exactly comparable to the ethics of republicanism as articulated by Arendt, for example. The latter seems to me something rather different from “republicanism” as conventionally understood in English or American thought. It is founded, I think, not upon an account of history, nor even a theory of natural arrangements or the artifices of human nature (as in Enlightenment exchanges), but approximates rather more closely to what the late Judith Shklar called “the liberalism of fear.” Arendt’s is, to coin a phrase, the republicanism of fear. In this way of thinking, the foundation for a modern, democratic politics must be our historical awareness of the consequences of not forging and preserving a modern, democratic polity. What matters, to put it bluntly, is that we understand as well as possible the risks of getting it wrong, rather than devoting ourselves over-enthusiastically to the business of getting it right."

"When I read Hannah Arendt’s Eichmann in Jerusalem, I almost wrote something about it. The book is so exciting that I got sick from it for a couple of weeks; not that there would be any toxic attack [Giftspritzer] against me in it (the assistant of the defense lawyer Servatius, a certain Dr Dieter Wechtenbruch, who I do not know by the way and of whom I had never heard up to now is characterized as a “disciple of Carl Schmitt” on p. 129) but rather because it made me think back to my legal brief [Gutachten] from August 1945, in particular its final section [Schlussbemerkung]. But I prefer to keep my silence."

"I found disturbing echoes of Trump's rhetorical style in Hannah Arendt's description of Stalinist and Nazi apparatchiks in The Origins of Totalitarianism"

"Fascists are never content to merely lie; they must transform their lie into a new reality, and they must persuade people to believe in the unreality they’ve created. And if you get people to do that, you can convince them to do anything."

"One of the basic causes for all the trouble in the world today is that people talk too much and think too little. They act too impulsively without thinking. I am not advocating in the slightest that we become mutes with our voices stilled because of fear of criticism of what we might say. That is moral cowardice. And moral cowardice that keeps us from speaking our minds is as dangerous to this country as irresponsible talk. The right way is not always the popular and easy way. Standing for right when it is unpopular is a true test of moral character. The importance of individual thinking to the preservation of our democracy and our freedom cannot be overemphasized. The broader sense of the concept of your role in the defense of democracy is that of the citizen doing his most for the preservation of democracy and peace by independent thinking, making that thinking articulate by translating it into action at the ballot boxes, in the forums, and in everyday life, and being constructive and positive in that thinking and articulation. The most precious thing that democracy gives to us is freedom. You and I cannot escape the fact that the ultimate responsibility for freedom is personal. Our freedoms today are not so much in danger because people are consciously trying to take them away from us as they are in danger because we forget to use them. Freedom unexercised may be freedom forfeited. The preservation of freedom is in the hands of the people themselves — not of the government."

"My creed is that public service must be more than doing a job efficiently and honestly. It must be a complete dedication to the people and to the nation with full recognition that every human being is entitled to courtesy and consideration, that constructive criticism is not only to be expected but sought, that smears are not only to be expected but fought, that honor is to be earned but not bought."

"I am running against no one. I'd like to be President. I think my experience and my record are greater than any other candidate or any other of the unannounced candidates. It's a real challenge, and that's one of the paramount things. When people keep telling you that you can't do a thing, you kind of like to try it."

"We should not permit tolerance to degenerate into indifference."

"Strength, the American way, is not manifested by threats of criminal prosecution or police state methods. Leadership is not manifested by coercion, even against the resented. Greatness is not manifested by unlimited pragmatism, which places such a high premium on the end justifying any means and any methods."

"My basic rule is to speak slowly and simply so that my audience has an opportunity to follow and think about what I am saying."

"I speak as briefly as possible because too much harm has already been done with irresponsible words of bitterness and selfish political opportunism. I speak as simply as possible because the issue is too great to be obscured by eloquence. I speak simply and briefly in the hope that my words will be taken to heart. I speak as a Republican. I speak as a woman. I speak as a United States Senator. I speak as an American."

"The United States Senate has long enjoyed worldwide respect as the greatest deliberative body in the world. But recently that deliberative character has too often been debased to the level of a forum of hate and character assassination sheltered by the shield of congressional immunity. It is ironical that we Senators can in debate in the Senate directly or indirectly, by any form of words, impute to any American who is not a Senator any conduct or motive unworthy or unbecoming an American — and without that non-Senator American having any legal redress against us — yet if we say the same thing in the Senate about our colleagues we can be stopped on the grounds of being out of order. It is strange that we can verbally attack anyone else without restraint and with full protection and yet we hold ourselves above the same type of criticism here on the Senate Floor. Surely the United States Senate is big enough to take self-criticism and self-appraisal. Surely we should be able to take the same kind of character attacks that we "dish out" to outsiders."

"I think that it is high time for the United States Senate and its members to do some soul-searching — for us to weigh our consciences — on the manner in which we are performing our duty to the people of America — on the manner in which we are using or abusing our individual powers and privileges. I think that it is high time that we remembered that we have sworn to uphold and defend the Constitution. I think that it is high time that we remembered that the Constitution, as amended, speaks not only of the freedom of speech but also of trial by jury instead of trial by accusation. Whether it be a criminal prosecution in court or a character prosecution in the Senate, there is little practical distinction when the life of a person has been ruined."

"Those of us who shout the loudest about Americanism in making character assassinations are all too frequently those who, by our own words and acts, ignore some of the basic principles of Americanism:"

"The American people are sick and tired of being afraid to speak their minds lest they be politically smeared as "Communists" or "Fascists" by their opponents. Freedom of speech is not what it used to be in America. It has been so abused by some that it is not exercised by others. The American people are sick and tired of seeing innocent people smeared and guilty people whitewashed."

"Today our country is being psychologically divided by the confusion and the suspicions that are bred in the United States Senate to spread like cancerous tentacles of "know nothing, suspect everything" attitudes. Today we have a Democratic Administration that has developed a mania for loose spending and loose programs. History is repeating itself — and the Republican Party again has the opportunity to emerge as the champion of unity and prudence."

"Surely these are sufficient reasons to make it clear to the American people that it is time for a change and that a Republican victory is necessary to the security of this country. Surely it is clear that this nation will continue to suffer as long as it is governed by the present ineffective Democratic Administration. Yet to displace it with a Republican regime embracing a philosophy that lacks political integrity or intellectual honesty would prove equally disastrous to this nation. The nation sorely needs a Republican victory. But I don't want to see the Republican Party ride to political victory on the Four Horsemen of Calumny — Fear, Ignorance, Bigotry, and Smear."

"I don't believe the American people will uphold any political party that puts political exploitation above national interest. Surely we Republicans aren't that desperate for victory. I don't want to see the Republican party win that way. While it might be a fleeting victory for the Republican Party, it would be a more lasting defeat for the American people."

"As a United States Senator, I am not proud of the way in which the Senate has been made a publicity platform for irresponsible sensationalism. I am not proud of the reckless abandon in which unproved charges have been hurled from this side of the aisle. I am not proud of the obviously staged, undignified countercharges that have been attempted in retaliation from the other side of the aisle. I don't like the way the Senate has been made a rendezvous for vilification, for selfish political gain at the sacrifice of individual reputations and national unity."

"As an American, I condemn a Republican "Fascist" just as much as I condemn a Democrat "Communist." I condemn a Democrat "Fascist" just as much as I condemn a Republican "Communist." They are equally dangerous to you and me and to our country. As an American, I want to see our nation recapture the strength and unity it once had when we fought the enemy instead of ourselves."

"We are Republicans. But we are Americans first. It is as Americans that we express our concern with the growing confusion that threatens the security and stability of our country."

"Senator Margaret Chase Smith, the so-called Quiet Woman from Maine, is neither tongue-tied nor coy; instead she likes to pick her shots, believing that "a statement does not have real meaning and validity unless I am moved to make it, rather than prodded by someone else." This must be one of those moments, for here Mrs. Smith is positively gabby, chirping away about the high points of her political career like any other lawmaker up for reelection this November."

"Mrs. Smith said her life in politics was her only life. "I have no family, no time-consuming hobbies," she said late in her Senate career. "I have only myself and my job as United States Senator." But she also had a sense of humor. In 1952, when asked by a reporter what she would do if she woke up one morning and found herself in the White House, she replied: "I'd go straight to Mrs. Truman and apologize. Then I'd go home.""

"Last week Maggie Smith, 66, confessed before the National Women's Press Club in Washington that she has no money, no time to campaign and no organization to speak of. There upon she announced saucily that she is going to run for the G.O.P. presidential nomination just the same. Stickler. Many people shrug off the lady Senator's declaration as something frivolously feminine. They don't know Maggie. Feminine she is, but not frivolous."

"When I dare to be powerful, to use my strength in the service of my vision, then it becomes less and less important whether I am afraid."

"I am not free while any woman is unfree, even when her shackles are very different from my own."

"When I speak of the erotic, then I speak of it as an assertion of the life force of women; of that creative energy empowered, the knowledge and use of which we are now reclaiming in our language, our history, our dancing, our loving, our work, our lives."

"Each time you love, love as deeply as if it were forever / Only, nothing is eternal."

"Feminism must be on the cutting edge of real social change if it is to survive as a movement in any particular country."

"Overextending myself is not stretching myself. I had to accept how difficult it is to monitor the difference. Necessary for me as cutting down on sugar. Crucial. Physically. Psychically. Caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare."

"I stared at this earnest young black man for a moment. Suddenly my hair became very political. Waves of horror washed over me. How many forms of religious persecution are we now going to visit upon one another as black people in the name of our public safety? And suppose I was a Rastafarian? What then? Why did that automatically mean I could not vacation in Virgin Gorda? Did it make my tourist dollars unusable?"

"I have always wanted to be both man and woman, to incorporate the strongest and richest parts of my mother and father within/into me — to share valleys and mountains upon my body the way the earth does in hills and peaks."

"Being women together was not enough. We were different. Being gay-girls together was not enough. We were different. Being Black together was not enough. We were different. Being Black women together was not enough. We were different. Being Black dykes together was not enough. We were different.Each of us had our own needs and pursuits, and many different alliances. Self-preservation warned some of us that we could not afford to settle for one easy definition, one narrow individuation of self. At the Bag, at Hunter College, uptown in Harlem, at the library, there was a piece of the real me bound in each place, and growing.It was a while before we came to realize that our place was the very house of difference rather the security of any one particular difference."

"The grapes in Uzbekistan are incredible fruit. They seem to have a life of their own. They’re called “the bridesmaid’s little finger,” and that’s about the size of them. They’re very long, and green, and they’re absolutely the most delicious."

"We are all more blind to what we have than to what we have not."

"The quality of light by which we scrutinize our lives has direct bearing upon the product which we live, and upon the changes which we hope to bring about through those lives. It is within this light that we form those ideas by which we pursue our magic and make it realized. This is poetry as illumination, for it is through poetry that we give name to those ideas which are, until the poem, nameless and formless-about to be birthed, but already felt. That distillation of experience from which true poetry springs births thought as dream births concept, as feeling births idea, as knowledge births (precedes) understanding."

"As we learn to bear the intimacy of scrutiny and to flourish within it, as we learn to use the products of that scrutiny for power within our living, those fears which rule our lives and form our silences begin to lose their control over us."

"For each of us as women, there is a dark place within where hidden and growing our true spirit rises, “Beautiful and tough as chestnut/stanchions against our nightmare of weakness” and of impotence. These places of possibility within ourselves are dark because they are ancient and hidden; they have survived and grown strong through darkness. Within these deep places, each one of us holds an incredible reserve of creativity and power, of unexamined and unrecorded emotion and feeling. The woman’s place of power within each of us is neither white nor surface; it is dark, it is ancient, and it is deep."

"For women, then, poetry is not a luxury. It is a vital necessity of our existence. It forms the quality of the light within which we predicate our hopes and dreams toward survival and change, first made into language, then into idea, then into more tangible action. Poetry is the way we help give name to the nameless so it can be thought. The farthest external horizons of our hopes and fears are cobbled by our poems, carved from the rock experiences of our daily lives."

"As they become known to and accepted by us, our feelings and the honest exploration of them become sanctuaries and spawning grounds for the most radical and daring of ideas. They become a safe-house for that difference so necessary to change and the conceptualization of any meaningful action."

"We can train ourselves to respect our feelings and to transpose them into a language so they can be shared. And where that language does not yet exist, it is our poetry which helps to fashion it."

"Poetry is not only dream and vision; it is the skeleton architecture of our lives. It lays the foundations for a future of change, a bridge across our fears of what has never been before."

"Possibility is neither forever nor instant. It is not easy to sustain belief in its efficacy. We can sometimes work long and hard to establish one beachhead of real resistance to the deaths we are expected to live, only to have that beachhead assaulted or threatened by those canards we have been socialized to fear, or by the withdrawal of those approvals that we have been warned to seek for safety."

"The white fathers told us, I think therefore I am; and the black mothers in each of us-the poet-whispers in our dreams, I feel therefore I can be free. Poetry coins the language to express and charter this revolutionary awareness and demand, the implementation of that freedom."

"Our poems formulate the implications of ourselves, what we feel within and dare make real (or bring action into accordance with), our fears, our hopes, our most cherished terrors."

"Within living structures defined by profit, by linear power, by institutional dehumanization, our feelings were not meant to survive. Kept around as unavoidable adjuncts or pleasant pastimes, feelings were expected to kneel to thought as women were expected to kneel to men. But women have survived. As poets. And there are no new pains. We have felt them all already. We have hidden that fact in the same place where we have hidden our power. They surface in our dreams, and it is our dreams that point the way to freedom. Those dreams are made realizable through our poems that give us the strength and courage to see, to feel, to speak, and to dare. If what we need to dream, to move our spirits most deeply and directly toward and through promise, is discounted as a luxury, then we give up the core — the fountain — of our power, our womanness; we give up the future of our worlds."

"It is our dreams that point the way to freedom. Those dreams are made realizable through our poems that give us the strength and courage to see, to feel, to speak, and to dare."

"I have come to believe over and over again that what is most important to me must be spoken, made verbal and shared, even at the risk of having it bruised or misunderstood. That the speaking profits me, beyond any other effect."

"What I most regretted were my silences. Of what had I ever been afraid? To question or to speak as I believed could have meant pain, or death. But we all hurt in so many different ways, all the time, and pain will either change or end. Death, on the other hand, is the final silence."

"Your silence will not protect you."

"The transformation of silence into language and action is an act of self-revelation, and that always seems fraught with danger."

"In the cause of silence, each of us draws the face of her own fear — fear of contempt, of censure, or some judgment, or recognition, of challenge, of annihilation. But most of all, I think, we fear the visibility without which we cannot truly live. Within this country where racial difference creates a constant, if unspoken, distortion of vision, Black women have on one hand always been highly visible, and so, on the other hand, have been rendered invisible through the depersonalization of racism. Even within the women’s movement, we have had to fight, and still do, for that very visibility which also renders us most vulnerable, our Blackness. For to survive in the mouth of this dragon we call america, we have had to learn this first and most vital lesson — that we were never meant to survive. Not as human beings. And neither were most of you here today, Black or not. And that visibility which makes us most vulnerable is that which also is the source of our greatest strength. Because the machine will try to grind you into dust anyway, whether or not we speak. We can sit in our corners mute forever while our sisters and our selves are wasted, while our children are distorted and destroyed, while our earth is poisoned; we can sit in our safe corners mute as bottles, and we will still be no less afraid."

"Each of us is here now because in one way or another we share a commitment to language and to the power of language, and to the reclaiming of that language which has been made to work against us. In the transformation of silence into language and action, it is vitally necessary for each one of us to establish or examine her function in that transformation and to recognize her role as vital within that transformation."

"For those of us who write, it is necessary to scrutinize not only the truth of what we speak, but the truth of that language by which we speak it. For others, it is to share and spread also those words that are meaningful to us. But primarily for us all, it is necessary to teach by living and speaking those truths which we believe and know beyond understanding. Because in this way alone we can survive, by taking part in a process of life that is creative and continuing, that is growth. And it is never without fear — of visibility, of the harsh light of scrutiny and perhaps judgment, of pain, of death. But we have lived through all of those already, in silence, except death. And I remind myself all the time now that if I were to have been born mute, or had maintained an oath of silence my whole life long for safety, I would still have suffered, and I would still die. It is very good for establishing perspective. And where the words of women are crying to be heard, we must each of us recognize our responsibility to seek those words out, to read them and share them and examine them in their pertinence to our lives. That we not hide behind the mockeries of separations that have been imposed upon us and which so often we accept as our own."

"We can learn to work and speak when we are afraid in the same way we have learned to work and speak when we are tired. For we have been socialized to respect fear more than our own needs for language and definition, and while we wait in silence for that final luxury of fearlessness, the weight of that silence will choke us. The fact that we are here and that I speak these words is an attempt to break that silence and bridge some of those differences between us, for it is not difference which immobilizes us, but silence. And there are so many silences to be broken."

"Racism: The belief in the inherent superiority of one race over all others and thereby the right to dominance."

"Sexism: The belief in the inherent superiority of one sex and thereby the right to dominance."

"Heterosexism: The belief in the inherent superiority of one pattern of loving and thereby its right to dominance."

"Homophobia: The fear of feelings of love for members of one’s own sex and therefore the hatred of those feelings in others."

"For Black women as well as Black men, it is axiomatic that if we do not define ourselves for ourselves, we will be defined by others — for their use and to our detriment. The development of self-defined Black women, ready to explore and pursue our power and interests within our communities, is a vital component in the war for Black liberation."

"In the interests of separation, Black women have been taught to view each other as always suspect, heartless competitors for the scarce male, the all-important prize that could legitimize our existence. This dehumanizing denial of self is no less lethal than the dehumanization of racism to which it is so closely allied."

"The distortion of relationship which says “I disagree with you, so I must destroy you” leaves us as Black people with basically uncreative victories, defeated in any common struggle. This jugular vein psychology is based on the fallacy that your assertion or affirmation of self is an attack upon my self — or that my defining myself will somehow prevent or retard your self-definition. The supposition that one sex needs the other’s acquiescence in order to exist prevents both from moving together as self-defined persons toward a common goal. This kind of action is a prevalent error among oppressed peoples. It is based upon the false notion that there is only a limited and particular amount of freedom that must be divided up between us, with the largest and juiciest pieces of liberty going as spoils to the victor or the stronger. So instead of joining together to fight for more, we quarrel between ourselves for a larger slice of the one pie."

"As Black women we have the right and responsibility to define ourselves and to seek our allies in common cause: with Black men against racism, and with each other and white women against sexism. But most of all, as Black women we have the right and responsibility to recognize each other without fear and to love where we choose. Both lesbian and heterosexual Black women today share a history of bonding and strength to which our sexual identities and our other differences must not blind us."

"There are many kinds of power, used and unused, acknowledged or otherwise. The erotic is a resource within each of us that lies in a deeply female and spiritual plane, firmly rooted in the power of our unexpressed or unrecognized feeling. In order to perpetuate itself, every oppression must corrupt or distort those various sources of power within the culture of the oppressed that can provide energy for change. For women, this has meant a suppression of the erotic as a considered source of power and information within our lives."

"The erotic offers a well of replenishing and provocative force to the woman who does not fear its revelation, nor succumb to the belief that sensation is enough."

"Pornography is a direct denial of the power of the erotic, for it represents the suppression of true feeling. Pornography emphasizes sensation without feeling."

"The erotic is a measure between the beginnings of our sense of self and the chaos of our strongest feelings. It is an internal sense of satisfaction to which, once we have experienced it, we know we can aspire. For having experienced the fullness of this depth of feeling and recognizing its power, in honor and self-respect we can require no less of ourselves."

"It is never easy to demand the most from ourselves, from our lives, from our work. To encourage excellence is to go beyond the encouraged mediocrity of our society is to encourage excellence. But giving in to the fear of feeling and working to capacity is a luxury only the unintentional can afford, and the unintentional are those who do not wish to guide their own destinies."

"The erotic is not a question only of what we do; it is a question of how acutely and fully we can feel in the doing. Once we know the extent to which we are capable of feeling that sense of satisfaction and completion, we can then observe which of our various life endeavors bring us closest to that fullness."

"The principal horror of any system which defines the good in terms of profit rather than in terms of human need, or which defines human need to the exclusion of the psychic and emotional components of that need — the principal horror of such a system is that it robs our work of its erotic value, its erotic power and life appeal and fulfillment. Such a system reduces work to a travesty of necessities, a duty by which we earn bread or oblivion for ourselves and those we love. But this is tantamount to blinding a painter and then telling her to improve her work, and to enjoy the act of painting. It is not only next to impossible, it is also profoundly cruel."

"As women, we need to examine the ways in which our world can be truly different."

"The very word erotic comes from the Greek word ', the personification of love in all its aspects — born of Chaos, and personifying creative power and harmony. When I speak of the erotic, then, I speak of it as an assertion of the lifeforce of women; of that creative energy empowered, the knowledge and use of which we are now reclaiming in our language, our history, our dancing, our loving, our work, our lives."

"The ascetic position is one of the highest fear, the gravest immobility. The severe abstinence of the ascetic becomes the ruling obsession. And it is one not of self-discipline but of self-abnegation."

"Understanding is a hand-maiden which can only wait upon, or clarify, that knowledge, deeply born. The erotic is the nurturer or nursemaid of all our deepest knowledge."

"The sharing of joy, whether physical, emotional, psychic, or intellectual, forms a bridge between the sharers which can be the basis for understanding much of what is not shared between them, and lessens the threat of their difference."

"We have been raised to fear the yes within ourselves, our deepest cravings. But, once recognized, those which do not enhance our future lose their power and can be altered. The fear of our desires keeps them suspect and indiscriminately powerful, for to suppress any truth is to give it strength beyond endurance. The fear that we cannot grow beyond whatever distortions we may find within ourselves keeps us docile and loyal and obedient, externally defined, and leads us to accept many facets of our oppression as women."

"When we live outside ourselves, and by that I mean on external directives only rather than from our internal knowledge and needs, when we live away from those erotic guides from within ourselves, then our lives are limited by external and alien forms, and we conform to the needs of a structure that is not based on human need, let alone an individual’s. But when we begin to live from within outward, in touch with the power of the erotic within ourselves, and allowing that power to inform and illuminate our actions upon the world around us, then we begin to be responsible to ourselves in the deepest sense. For as we begin to recognize our deepest feelings, we begin to give up, of necessity, being satisfied with suffering and self-negation, and with the numbness which so often seems like their only alternative in our society. Our acts against oppression become integral with self, motivated and empowered from within."

"There is, for me, no difference between writing a good poem and moving into sunlight against the body of a woman I love."

"The need for sharing deep feeling is a human need."

"The erotic cannot be felt secondhand."

"Recognizing the power of the erotic within our lives can give us the energy to pursue genuine change within our world, rather than merely settling for a shift of characters in the same weary drama. For not only do we touch our most profoundly creative source, but we do that which is female and self-affirming in the face of a racist, patriarchal, and anti-erotic society."

"Black feminism is not white feminism in blackface. Black women have particular and legitimate issues which affect our lives as Black women, and addressing those issues does not make us any less Black."

"Black feminists speak as women because we are women and do not need others to speak for us."

"One tool of the Great-American-Double-Think is to blame the victim for victimization: Black people are said to invite lynching by not knowing our place; Black women are said to invite rape and murder and abuse by not being submissive enough, or by being too seductive, or too …"

"In this country, Black women traditionally have had compassion for everybody else except ourselves. We have cared for whites because we had to for pay or survival; we have cared for our children and our fathers and our brothers and our lovers. History and popular culture, as well as our personal lives, are full of tales of Black women who had “compassion for misguided black men.” Our scarred, broken, battered and dead daughters and sisters are a mute testament to that reality. We need to learn to have care and compassion for ourselves, also."

"Narcissism comes not out of self-love but out of ."

"Oppressors always expect the oppressed to extend to them the understanding so lacking in themselves."

"It is not the destiny of Black america to repeat white america’s mistakes. But we will, if we mistake the trappings of success in a sick society for the signs of a meaningful life."

"One oppression does not justify another."

"As a people, we most certainly must work together."

"Pain is very visceral, particularly to the people who are hurting."

"If the problems of Black women are only derivatives of a larger contradiction between capital and labor, then so is racism, and both must be fought by all of us. The capitalist structure is a many-headed monster. I might add here that in no socialist country that I have visited have I found an absence of racism or of sexism, so the eradication of both of these diseases seems to involve more than the abolition of capitalism as an institution."

"When I speak of knowledge, as you know, I am speaking of that dark and true depth which understanding serves, waits upon, and makes accessible through language to ourselves and others. It is this depth within each of us that nurtures vision."

"When patriarchy dismisses us, it encourages our murderers. When feminist theory dismisses us, it encourages its own demise."

"As outsiders, we need each other for support and connection and all the other necessities of living on the borders. But in order to come together we must recognize each other."

"The truest direction comes from inside."

"All our children are outriders for a queendom not yet assured."

"Raising Black children — female and male — in the mouth of a racist, sexist, suicidal dragon is perilous and chancy. If they cannot love and resist at the same time, they will probably not survive. And in order to survive they must let go. This is what mothers teach — love, survival — that is, self-definition and letting go. For each of these, the ability to feel strongly and to recognize those feelings is central: how to feel love, how to neither discount fear nor be overwhelmed by it, how to enjoy feeling deeply."

"The knowledge of fear can help make us free."

"For survival, Black children in america must be raised to be warriors. For survival, they must also be raised to recognize the enemy’s many faces."

"The strongest lesson I can teach my son is the same lesson I teach my daughter: how to be who he wishes to be for himself. And the best way I can do this is to be who I am and hope that he will learn from this not how to be me, which is not possible, but how to be himself. And this means how to move to that voice from within himself, rather than to those raucous, persuasive, or threatening voices from outside, pressuring him to be what the world wants him to be."

"Difference does not have to be threatening."

"When I envision the future, I think of the world I crave for my daughters and my sons. It is thinking for survival of the species — thinking for life."

"We are jointly responsible for the care and raising of the young, since that they be raised is a function, ultimately, of the species."

"You know ? You know the big barrancas? When the rains come to the mountains, the boulders rush through the big ravines. The sound, the first rush, would start one or two days before the rains came. All the rocks tumbling down from the mountains made a voice, and the echoes would resound and it would be a sound of weeping, with the waters behind it."

"That’s how I found out, again through experience, that poetry is not Play-Doh. You can’t take a poem and keep re-forming it. It is itself, and you have to know how to cut it, and if there’s something else you want to say, that’s fine."

"The only thing I had to give was me."

"It was more than pain. The horror, the enormity of what was happening. Not just the death of King, but what it meant. I have always had the sense of Armageddon and it was much stronger in those days, the sense of living on the edge of chaos. Not just personally, but on the world level. That we were dying, that we were killing our world — that sense had always been with me. That whatever I was doing, whatever we were doing that was creative and right, functioned to hold us from going over the edge. That this was the most we could do while we constructed some saner future. But that we were in that kind of peril. And here it was reality, in fact."

"I learned how important grammar is, that part of the understanding process is grammatical. That’s how I taught myself to write prose. I kept learning and learning. I’d come into my class and say, “Guess what I found out last night. Tenses are a way of ordering the chaos around time.” I learned that grammar was not arbitrary, that it served a purpose, that it helped to form the ways we thought, that it could be freeing as well as restrictive."

"The learning process is something you can incite, literally incite, like a riot. And then, just possibly, hopefully, it goes home, or on."

"I knew, as I had always known, that the only way you can head people off from using who you are against you is to be honest and open first, to talk about yourself before they talk about you. It wasn’t even courage. Speaking up was a protective mechanism for myself."

"One thing has always kept me going — and it’s not really courage or bravery, unless that’s what courage or bravery is made of — is a sense that there are so many ways in which I’m vulnerable and cannot help but be vulnerable, I’m not going to be more vulnerable by putting weapons of silence in my enemies’ hands. Being an open lesbian in the Black community is not easy, although being closeted is even harder."

"Perceptions precede analysis just as visions precede action or accomplishments."

"That’s the only thing I’ve had to fight with, my whole life, preserving my perceptions of how things are, and later, learning how to accept and correct at the same time. Doing this in the face of tremendous opposition and cruel judgment. And I spent a long time questioning my perceptions and my interior knowledge, not dealing with them, being tripped by them."

"What understanding begins to do is to make knowledge available for use, and that’s the urgency, that’s the push, that’s the drive."

"Interdependency between women is the way to a freedom which allows the I to be, not in order to be used, but in order to be creative. This is a difference between the passive be and the active being."

"Difference must be not merely tolerated, but seen as a fund of necessary polarities between which our creativity can spark like a dialectic. Only then does the necessity for interdependency become unthreatening. Only within that interdependency of different strengths, acknowledged and equal, can the power to seek new ways of being in the world generate, as well as the courage and sustenance to act where there are no charters."

"Difference is that raw and powerful connection from which our personal power is forged."

"As women, we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change. Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression. But community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist."

"Those of us who stand outside the circle of this society’s definition of acceptable women; those of us who have been forged in the crucibles of difference — those of us who are poor, who are lesbians, who are Black, who are older — know that survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those others identified as outside the structures in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make them strengths. For the master’s tools will never dismantle the master’s house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change."

"In a world of possibility for us all, our personal visions help lay the groundwork for political action."

"In our world, divide and conquer must become define and empower."

"The form our creativity takes is often a class issue. Of all the art forms, poetry is the most economical. It is the one which is the most secret, which requires the least physical labor, the least material, and the one which can be done between shifts, in the hospital pantry, on the subway, and on scraps of surplus paper. Over the last few years, writing a novel on tight finances, I came to appreciate the enormous differences in the material demands between poetry and prose. As we reclaim our literature, poetry has been the major voice of poor, working class, and Colored women. A room of one’s own may be a necessity for writing prose, but so are reams of paper, a typewriter, and plenty of time. The actual requirements to produce the visual arts also help determine, along class lines, whose art is whose. In this day of inflated prices for material, who are our sculptors, our painters, our photographers? When we speak of a broadly based women’s culture, we need to be aware of the effect of class and economic differences on the supplies available for producing art."

"As we move toward creating a society within which we can each flourish, ageism is another distortion of relationship which interferes without vision. By ignoring the past, we are encouraged to repeat its mistakes. The “generation gap” is an important social tool for any repressive society. If the younger members of a community view the older members as contemptible or suspect or excess, they will never be able to join hands and examine the living memories of the community, nor ask the all important question, “Why?” This gives rise to a historical amnesia that keeps us working to invent the wheel every time we have to go to the store for bread. We find ourselves having to repeat and relearn the same old lessons over and over that our mothers did because we do not pass on what we have learned, or because we are unable to listen."

"To examine Black women’s literature effectively requires that we be seen as whole people in our actual complexities — as individuals, as women, as human — rather than as one of those problematic but familiar stereotypes provided in this society in place of genunine images of Black women. And I believe this holds true for the literatures of other women of Color who are not Black."

"The literatures of all women of Color recreate the textures of our lives, and many white women are heavily invested in ignoring the real differences. For as long as any difference between us means one of us must be inferior, then the recognition of any difference must be fraught with guilt. To allow women of Color to step out of stereotypes is too guilt provoking, for it threatens the complacency of those women who view oppression only in terms of sex. Refusing to recognize difference makes it impossible to see the different problems and pitfalls facing us as women."

"Unless one lives and loves in the trenches it is difficult to remember that the war against dehumanization is ceaseless."

"Black women and our children know the fabric of our lives is stitched with violence and with hatred, that there is no rest. We do not deal with it only on the picket lines, or in dark midnight alleys, or in the places where we dare to verbalize our resistance. For us, increasingly, violence weaves through the daily tissues of our living — in the supermarket, in the classroom, in the elevator, in the clinic and the schoolyard, from the plumber, the baker, the saleswoman, the bus driver, the bank teller, the waitress who does not serve us."

"The threat of difference has been no less blinding to people of Color. Those of us who are Black must see that the reality of our lives and our struggle does not make us immune to the errors of ignoring and misnaming difference. Within Black communities where racism is a living reality, differences among us often seem dangerous and suspect. The need for unity is often misnamed as a need for homogeneity, and a Black feminist vision mistaken for betrayal of our common interests as a people. Because of the continuous battle against racial erasure that Black women and Black men share, some Black women still refuse to recognize that we are also oppressed as women, and that sexual hostility against Black women is practiced not only by the white racist society, but implemented within our Black communities as well. It is a disease striking the heart of Black nationhood, and silence will not make it disappear. Exacerbated by racism and the pressures of powerlessness, violence against Black women and children often becomes a standard within our communities, one by which manliness can be measured. But these woman-hating acts are rarely discussed as crimes against Black women."

"Rape is not aggressive sexuality, it is sexualized aggression."

"My fullest concentration of energy is available to me only when I integrate all the parts of who I am, openly, allowing power from particular sources of my living to flow back and forth freely through all my different selves, without the restrictions of externally imposed definition. Only then can I bring myself and my energies as a whole to the service of those struggles which I embrace as part of my living."

"It is not our differences which separate women, but our reluctance to recognize those differences and to deal effectively with the distortions which have resulted from the ignoring and misnaming of those differences."

"Our future survival is predicated upon our ability to relate within equality. As women, we must root out internalized patterns of oppression within ourselves if we are to move beyond the most superficial aspects of social change. Now we must recognize differences among women who are our equals, neither inferior nor superior, and devise ways to use each others’ difference to enrich our visions and our joint struggles. The future of our earth may depend upon the ability of all women to identify and develop new definitions of power and new patterns of relating across difference. The old definitions have not served us, nor the earth that supports us. The old patterns, no matter how cleverly rearranged to imitate progress, still condemn us to cosmetically altered repetitions of the same old exchanges, the same old guilt, hatred, recrimination, lamentation, and suspicion. For we have, built into all of us, old blueprints of expectation and response, old structures of oppression, and these must be altered at the same time as we alter the living conditions which are a result of those structures. For the master’s tools will never dismantle the master’s house."

"The true focus of revolutionary change is never merely the oppressive situations which we seek to escape, but that piece of the oppressor which is planted deep within each of us, and which knows only the oppressors’ tactics, the oppressors’ relationships. Change means growth, and growth can be painful. But we sharpen self-definition by exposing the self in work and struggle together with those whom we define as different from ourselves, although sharing the same goals. For Black and white, old and young, lesbian and heterosexual women alike, this can mean new paths to our survival."

"Women respond to racism. My response to racism is anger. I have lived with that anger, ignoring it, feeding upon it, learning to use it before it laid my visions to waste, for most of my life. Once I did it in silence, afraid of the weight. My fear of anger taught me nothing. Your fear of that anger will teach you nothing, also."

"Guilt and defensiveness are bricks in a wall against which we all flounder; they serve none of our futures."

"Every woman has a well-stocked arsenal of anger potentially useful against those oppressions, personal and institutional, which brought that anger into being. Focused with precision it can become a powerful source of energy serving progress and change. And when I speak of change, I do not mean a simple switch of positions or a temporary lessening of tensions, nor the ability to smile or feel good. I am speaking of a basic and radical alteration in those assumptions underlining our lives."

"Anger expressed and translated into action in the service of our vision and our future is a liberating and strengthening act of clarification, for it is in the painful process of this translation that we identify who are our allies with whom we have grave differences, and who are our genuine enemies."

"Anger is loaded with information and energy."

"Any discussion among women about racism must include the recognition and the use of anger. This discussion must be direct and creative because it is crucial. We cannot allow our fear of anger to deflect us nor seduce us into settling for anything less than the hard work of excavating honesty; we must be quite serious about the choice of this topic and the angers entwined within it because, rest assured, our opponents are quite serious about their hatred of us and of what we are trying to do here. And while we scrutinize the often painful face of each other’s anger, please remember that it is not our anger which makes me caution you to lock your doors at night and not to wander the streets of Hartford alone. It is the hatred which lurks in those streets, that urge to destroy us all if we truly work for change rather than merely indulge in academic rhetoric. This hatred and our anger are very different. Hatred is the fury of those who do not share our goals, and its object is death and destruction. Anger is a grief of distortions between peers, and its object is change."

"Women of Color in america have grown up within a symphony of anger, at being silenced, at being unchosen, at knowing that when we survive, it is in spite of a world that takes for granted our lack of humanness, and which hates our very existence outside of its service. And I say symphony rather than cacophony because we have had to learn to orchestrate those furies so that they do not tear us apart. We have had to learn to move through them and use them for strength and force and insight within our daily lives. Those of us who did not learn this difficult lesson did not survive. And part of my anger is always libation for my fallen sisters."

"Anger is an appropriate reaction to racist attitudes, as is fury when the actions arising from those attitudes do not change."

"It is not the anger of other women that will destroy us but our refusals to stand still, to listen to its rhythms, to learn within it, to move beyond the manner of presentation to the substance, to tap that anger as an important source of empowerment. I cannot hide my anger to spare you guilt, nor hurt feelings, nor answering anger; for to do so insults and trivializes all our efforts. Guilt is not a response to anger; it is a response to one’s own actions or lack of action. If it leads to change then it can be useful, since it is then no longer guilt but the beginning of knowledge. Yet all too often, guilt is just another name for impotence, for defensiveness destructive of communication; it becomes a device to protect ignorance and the continuation of things the way they are, the ultimate protection for changelessness."

"I have no creative use for guilt, yours or my own. Guilt is only another way of avoiding informed action, of buying time out of the pressing need to make clear choices, out of the approaching storm that can feed the earth as well as bend the trees."

"When we turn from anger we turn from insight, saying we will accept only the designs already known, deadly and safely familiar. I have tried to learn my anger’s usefulness to me, as well as its limitations."

"The strength of women lies in recognizing differences between us as creative, and in standing to those distortions which we inherited without blame, but which are now ours to alter. The angers of women can transform difference through insight into power. For anger between peers births change, not destruction, and the discomfort and sense of loss it often causes is not fatal, but a sign of growth."

"Guilt is only another form of objectification."

"My anger has meant pain to me but it has also meant survival, and before I give it up I’m going to be sure that there is something at least as powerful to replace it on the road to clarity."

"What woman here is so enamored of her own oppression that she cannot see her heelprint upon another woman's face? What woman's terms of oppression have become precious and necessary to her as a ticket into the fold of the righteous, away from the cold winds of self-scrutiny?"

"I am not free while any woman is unfree, even when her shackles are very different from my own. And I am not free as long as one person of Color remains chained. Nor is any one of you."

"I speak here as a woman of Color who is not bent upon destruction, but upon survival. No woman is responsible for altering the psyche of her oppressor, even when that psyche is embodied in another woman. I have suckled the wolf’s lip of anger and I have used it for illumination, laughter, protection, fire in places where there was no light, no food, no sisters, no quarter. We are not goddesses or matriarchs or edifices of divine forgiveness; we are not fiery fingers of judgment or instruments of flagellation; we are women forced back always upon our woman’s power. We have learned to use anger as we have learned to use the dead flesh of animals, and bruised, battered, and changing, we have survived and grown and, in Angela Wilson’s words, we are moving on. With or without uncolored women. We use whatever strengths we have fought for, including anger, to help define and fashion a world where all our sisters can grow, where our children can love, and where the power of touching and meeting another woman’s difference and wonder will eventually transcend the need for destruction."

"It is not the anger of Black women which is dripping down over this globe like a diseased liquid. It is not my anger that launches rockets, spends over sixty thousand dollars a second on missiles and other agents of war and death, slaughters children in cities, stockpiles nerve gas and chemical bombs, sodomizes our daughters and our earth. It is not the anger of Black women which corrodes into blind, dehumanizing power, bent upon the annihilation of us all unless we meet it with what we have, our power to examine and to redefine the terms upon which we will live and work; our power to envision and to reconstruct, anger by painful anger, stone upon heavy stone, a future of pollinating difference and the earth to support our choices."

"Malcolm X is a distinct shape in a very pivotal period of my life. I stand here now — Black, Lesbian, Feminist — an inheritor of Malcolm and in his tradition, doing my work, and the ghost of his voice through my mouth asks each one of you here tonight: Are you doing yours?"

"There are no new ideas, just new ways of giving those ideas we cherish breath and power in our own living."

"I was one of the ones who didn’t really hear Malcolm’s voice until it was amplified by death. I had been guilty of what many of us are still guilty of — letting the media, and I don’t mean only the white media — define the bearers of those messages most important to our lives. When I read Malcolm X with careful attention, I found a man much closer to the complexities of real change than anything I had read before."

"One of the most basic Black survival skills is the ability to change, to metabolize experience, good or ill, into something that is useful, lasting, effective. Four hundred years of survival as an endangered species has taught most of us that if we intend to live, we had better become fast learners."

"We do not have to live the same mistakes over again if we can look at them, learn from them, and build upon them."

"As Black people, if there is one thing we can learn from the 60s, it is how infinitely complex any move for liberation must be. For we must move against not only those forces which dehumanize us from the outside, but also against those oppressive values which we have been forced to take into ourselves. Through examining the combination of our triumphs and errors, we can examine the dangers of an incomplete vision. Not to condemn that vision but to alter it, construct templates for possible futures, and focus our rage for change upon our enemies rather than upon each other. In the 1960s, the awakened anger of the Black community was often expressed, not vertically against the corruption of power and true sources of control over our lives, but horizontally toward those closest to us who mirrored our own impotence."

"Historically, difference had been used so cruelly against us that as a people we were reluctant to tolerate any diversion from what was externally defined as Blackness. In the 60s, political correctness became not a guideline for living, but a new set of shackles. A small and vocal part of the Black community lost sight of the fact that unity does not mean unanimity — Black people are not some standardly digestible quantity. In order to work together we do not have to become a mix of indistinguishable particles resembling a vat of homogenized chocolate milk. Unity implies the coming together of elements which are, to begin with, varied and diverse in their particular natures. Our persistence in examining the tensions within diversity encourages growth toward our common goal. So often we either ignore the past or romanticize it, render the reason for unity useless or mythic. We forget that the necessary ingredient needed to make the past work for the future is our energy in the present, metabolizing one into the other. Continuity does not happen automatically, nor is it a passive process."

"The 60s were characterized by a heady belief in instantaneous solutions. They were vital years of awakening, of pride, and of error. The civil rights and Black power movements rekindled possibilities for disenfranchised groups within this nation. Even though we fought common enemies, at times the lure of individual solutions made us careless of each other. Sometimes we could not bear the face of each other’s differences because of what we feared those differences might say about ourselves. As if everybody can’t eventually be too Black, too white, too man, too woman. But any future vision which can encompass all of us, by definition, must be complex and expanding, not easy to achieve. The answer to cold is heat, the answer to hunger is food. But there is no simple monolithic solution to racism, to sexism, to homophobia. There is only the conscious focusing within each of my days to move against them, wherever I come up against these particular manifestations of the same disease. By seeing who the we is, we learn to use our energies with greater precision against our enemies rather than against ourselves."

"The 60s for me was a time of promise and excitement, but the 60s was also a time of isolation and frustration from within. [...] It was a time of great hope and great expectation; it was also a time of great waste. That is history. We do not need to repeat these mistakes in the 80s."

"There is no such thing as a single-issue struggle because we do not live single-issue lives. Malcolm knew this. Martin Luther King, Jr. knew this. Our struggles are particular, but we are not alone. We are not perfect, but we are stronger and wiser than the sum of our errors. Black people have been here before us and survived. We can read their lives like signposts on the road and find, as Bernice Reagon says so poignantly, that each one of us is here because somebody before us did something to make it possible. To learn from their mistakes is not to lessen our debt to them, nor to the hard work of becoming ourselves, and effective."

"We do not have to romanticize our past in order to be aware of how it seeds our present. We do not have to suffer the waste of an amnesia that robs us of the lessons of the past rather than permit us to read them with pride as well as deep understanding. We know what it is to be lied to, and we know how important it is not to lie to ourselves. We are powerful because we have survived, and that is what it is all about — survival and growth."

"Within each one of us there is some piece of humanness that knows we are not being served by the machine which orchestrates crisis after crisis and is grinding all our futures into dust. If we are to keep the enormity of the forces aligned against us from establishing a false hierarchy of oppression, we must school ourselves to recognize that any attack against Blacks, any attack against women, is an attack against all of us who recognize that our interests are not being served by the systems we support."

"Survival is not a theory."

"We are women trying to knit a future in a country where an was defeated as subversive legislation. We are Lesbians and gay men who, as the most obvious target of the , are threatened with castration, imprisonment, and death in the streets. And we know that our erasure only paves the way for erasure of other people of Color, of the old, of the poor, of all of those who do not fit that mythic dehumanizing norm. Can we really still afford to be fighting each other?"

"Revolution is not a one-time event. It is becoming always vigilant for the smallest opportunity to make a genuine change in established, outgrown responses; for instance, it is learning to address each other’s difference with respect. We share a common interest, survival, and it cannot be pursued in isolation from others simply because their differences make us uncomfortable. We know what it is to be lied to. The 60s should teach us how important it is not to lie to ourselves. Not to believe that revolution is a one-time event, or something that happens around us rather than inside of us. Not to believe that freedom can belong to any one group of us without the others also being free. How important it is not to allow even our leaders to define us to ourselves, or to define our sources of power to us."

"Change is the immediate responsibility of each of us, wherever and however we are standing, in whatever arena we choose."

"We who are Black are at an extraordinary point of choice within our lives. To refuse to participate in the shaping of our future is to give it up. Do not be misled into passivity either by false security (they don’t mean me) or by despair (there’s nothing we can do). Each of us must find our work and do it. Militancy no longer means guns at high noon, if it ever did. It means actively working for change, sometimes in the absence of any surety that change is coming. It means doing the unromantic and tedious work necessary to forge meaningful coalitions, and it means recognizing which coalitions are possible and which coalitions are not. It means knowing that coalition, like unity, means the coming together of whole, self-actualized human beings, focused and believing, not fragmented automatons marching to a prescribed step. It means fighting despair."

"Nothing neutralizes creativity quicker than tokenism, that false sense of security fed by a myth of individual solutions."

"You do not have to be me in order for us to fight alongside each other. I do not have to be you to recognize that our wars are the same. What we must do is commit ourselves to some future that can include each other and to work toward that future with the particular strengths of our individual identities. And in order to do this, we must allow each other our differences at the same time as we recognize our sameness."

"In order to be whole, we must recognize the despair oppression plants within each of us — that thin persistent voice that says our efforts are useless, it will never change, so why bother, accept it. And we must fight that inserted piece of self-destruction that lives and flourishes like a poison inside of us, unexamined until it makes us turn upon ourselves in each other. But we can put our finger down upon that loathing buried deep within each one of us and see who it encourages us to despise, and we can lessen its potency by the knowledge of our real connectedness, arcing across our differences."

"is always easiest when it is removed, academic."

"How are you practicing what you preach — whatever you preach, and who exactly is listening? As Malcolm stressed, we are not responsible for our oppression, but we must be responsible for our own liberation. It is not going to be easy, but we have what we have learned and what we have been given that is useful. We have the power those who came before us have given us, to move beyond the place where they were standing. We have the trees, and water, and sun, and our children. Malcolm X does not live in the dry texts of his words as we read them; he lives in the energy we generate and use to move along the visions we share with him. We are making the future as well as bonding to survive the enormous pressures of the present, and that is what it means to be a part of history."

"To search for power within myself means I must be willing to move through being afraid to whatever lies beyond. If I look at my most vulnerable places and acknowledge the pain I have felt, I can remove the source of that pain from my enemies’ arsenals. My history cannot be used to feather my enemies’ arrows then, and that lessens their power over me. Nothing I accept about myself can be used against me to diminish me. I am who I am, doing what I came to do, acting upon you like a drug or a chisel to remind you of your me-ness, as I discover you in myself."

"Survival is the greatest gift of love."

"Addie Mae Collins, Carol Robertson, Cynthia Wesley, Denise McNair. Four little Black girls, none more than ten years of age, singing their last autumn song in a Sunday church school in . After the explosion clears it is not possible to tell which patent leather Sunday shoe belongs to which found leg."

"The power to kill is less than the power to create, for it produces an ending rather than the beginning of something new."

"We have to consciously study how to be tender with each other until it becomes a habit because what was native has been stolen from us, the love of Black women for each other."

"Anger — a passion of displeasure that may be excessive or misplaced but not necessarily harmful. Hatred — an emotional habit or attitude of mind in which aversion is coupled with ill will. Anger, used, does not destroy. Hatred does."

"Growing up, metabolizing hatred like a daily bread. Because I am Black, because I am woman, because I am not Black enough, because I am not some particular fantasy of a woman, because I AM. On such a consistent diet, one can eventually come to value the hatred of one’s enemies more than one values the love of friends, for that hatred becomes the source of anger, and anger is a powerful fuel."

"Sometimes it seems that anger alone keeps me alive; it burns with a bright and undiminished flame. Yet anger, like guilt, is an incomplete form of human knowledge. More useful than hatred, but still limited. Anger is useful to help clarify our differences, but in the long run, strength that is bred by anger alone is a blind force which cannot create the future. It can only demolish the past. Such strength does not focus upon what lies ahead, but upon what lies behind, upon what created it — hatred. And hatred is a deathwish for the hated, not a lifewish for anything else."

"To grow up metabolizing hatred like daily bread means that eventually every human interaction becomes tainted with the negative passion and intensity of its by-products — anger and cruelty."

"We do not love ourselves, therefore we cannot love each other. Because we see in each other’s face our own face, the face we never stopped wanting. Because we survived and survival breeds desire for more self. A face we never stopped wanting at the same time as we try to obliterate it."

"We had to metabolize such hatred that our cells have learned to live upon it because we had to, or die of it. Old King Mithridates learned to eat arsenic bit by bit and so outwitted his poisoners, but I’d have hated to kiss him upon his lips! Now we deny such hatred ever existed because we have learned to neutralize it through ourselves, and the catabolic process throws off waste products of fury even when we love."

"With the constant manipulation of the media, many Black americans are honestly confused, defending “our” invasion of Black Grenada under a mistaken mirage of patriotism. Nineteen eighty-four is upon us, and doublethink has come home to scramble our brains and blanket our protest."

"In addition to being a demonstration to the Caribbean community of what will happen to any country that dares to assume responsibility for its own destiny, the invasion of Grenada also serves as a naked warning to thirty million African-americans. Watch your step. We did it to them down there and we will not hesitate to do it to you."

"Hundreds of Grenadian bodies are buried in unmarked graves, relatives missing and unaccounted for, survivors stunned and frightened into silence by fear of being jailed and accused of “spreading unrest among the people.” No recognition and therefore no aid for the sisters, mothers, wives, children of the dead, families disrupted and lives vandalized by the conscious brutality of a planned, undeclared war. No attention given to the Grenadian bodies shipped back and forth across the sea in plastic bodybags from Barbados to Grenada to Cuba and back again to Grenada. After all, they all look alike, and besides, maybe if they are flown around the world long enough they will simply disappear, or become invisible, or some other peoples’ sacrifice."

"Weeks after the invasion, Grenadians were still smelling out and burying bodies which lay all over the island. The true casualty figures will never be known. No civilian body count is available. Even the bodies of Maurice Bishop and his slain ministers are never positively identified, no doubt to forestall any possible enshrinement by the people who loved him, no doubt to make the task of smearing his popular memory more easily accomplished. It has already begun."

"No matter what the venue, we can be witnesses to our own existence. "If we do not define ourselves for ourselves," said Audre Lorde, "we will be defined by others- for their use and our detriment." Each generation must look around with a critical eye and ask, "Is this who I am? How will we be portrayed to future generations?""

"Adrienne Rich has also had a real influence on me and more recently Audre Lorde."

"I'm using the word nos/otras. Otras means other and nos means us, we. We don't have to keep using the oppositional language of the fathers. We were taught to write and think like these theorists. It's complicitous for somebody who is an "other" to be using "their" terms and "their" styles all the time. It's like fighting them with their own language. Audre Lorde said it very succinctly: "You cannot use the master's tools to dismantle the master's house."

"Poetry is not a luxury for women, explained Audre Lorde. It is the distillation of our experience, the moment of interpretation, the intuitive leap transcending the boundaries of the conventional coordinates on the official map designating our place in the world"

"Lorde sees mortality as both weapon and power: "I am talking here about the need for every woman to live a considered life.""

"Audre Lorde has said each of us must find the work that is ours to do."

"Audre Lorde taught us, “Caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare.”"

"At the library I would go the shelves alphabetically. I was drawn to anyone with a female name, with a Latino or Spanish name. There were very, very few. But as a teenager I discovered African American poetry. Gwendolyn Brooks was the first. Then Phillis Wheatley. I really identified with this slave woman writing poetry to assert and affirm her humanity. Suddenly my eyes were open to history. There was a whole explosion of African-American women poets-Audre Lorde, Nikki Giovanni, June Jordan. I have a poem in my head that's going to take me years to write down. Its working title is "On Thanking Black Muses." I owe them, because poetry really changed my life, saved it."

"I learned a lot from the black arts movement. I loved reading black feminist thinkers on my own (outside of academia)—Audre Lorde, Barbara Smith, Angela Davis, June Jordan, bell hooks, etc."

"With its paradoxical title, Sister Outsider, Audre Lorde's most influential book of prose, is ever more trenchant twenty-three years after its first printing-surpassing even the reputation of her poetry, which is no minor feat...On the shelf with or at the bottom of that stack of other well-mined tomes-The Black Woman: An Anthology; Conditions: Five, The Black Women's Issue; Lesbian Fiction; Top Ranking-Sister is never far from me. I retain several dog-eared, underlined, coffee-splotched copies of her-at home, at work, on my nightstand-as necessary as my eyeglasses, my second sight... In one paragraph, Lorde can simultaneously blow away the entire Enlightenment project and use its tools, too. In 1990 I quoted myself in "Knowing the Danger and Going There Anyway," an article I wrote on Lorde for the Boston feminist newspaper, Sojourner; I'll change the sister trope and quote myself again: "I said that Audre Lorde's work is 'a neighbor I've grown up with, who can always be counted on for honest talk, to rescue me when I've forgotten the key to my own house, to go with me to a tenants' or town meeting, a community festival'."4 In 1990, Lorde was still walking among us. Sister Outsider has taken its creator's place as that good neighbor. And with this new edition, we will have our good neighbor and sister for another generation. May those of us who are Sister Outsider's old neighbors continue to be inspired by her luminous writing and may those new neighbors be newly inspired."

"This is not the first period during which we have confronted the difficult problem of using difference as a way of bringing people together, rather than as incontrovertible evidence of separation. There are more options than sameness, opposition, or hierarchical relations. One of the basic challenges confronting women of color today, as Audre Lorde has pointed out, is to think about and act upon notions of equality across difference. There are so many ways in which we can conceptualize coalitions, alliances, and networks that we would be doing ourselves a disservice to argue that there is only one way to construct relations across racial and ethnic boundaries. We cannot assume that if it does not unfold in one particular way, then it is not an authentic coalition."

"Aymar Jean Christian of Northwestern University historically contextualizes and updates the notion of intersectional storytelling in his recent book Race and Media: Critical Approaches. “Most creators are ‘intersectional,’ meaning they identify with multiple communities marginalized by their race, class, gender, sexuality, ethnicity, religion, disability, or citizenship status,” he writes. He argues that the framework of intersectionality was developed throughout the 20th century by women writers of color like Sojourner Truth, Audre Lorde, and Kimberlé Crenshaw. Those early intersectional writers sought to describe “the interlocking nature of oppression and the specificity of being both Black and woman (and often queer).”"

"She was a mover of large groups of people. She had a particular charge that transformed cultures. When we lose someone such as her (although we never really ever lose anything or anyone), we have to shift to accommodate the change. The poem addressed our collective change."

"in our human development we begin with ourselves and move outward toward relationship, and in writing work, it seems to be the same, that most writers begin with their own identity, with autobiography, and then move out toward family, friends, environment, country, world. I have noticed there's a return for many writers as they age…for others the world expands outward more and more, never returning to self...We need for writers to do both. We need the personal in its global context. I like writers that do both. I think of Audre Lorde, in Cancer Journals, a book that talks about disease, poetry, language, facing death, facing life, and it talks about the political and economic context of cancer in the U.S.-the cancer "business," the A.M.A. We need for writers to do both. We need the personal in its global context."

"Audre Lorde's essay "Eye to Eye" was one of the very first readings on the list. It was the work everyone called to mind in our class as we spoke about how important it is for black women to stand in feminist solidarity with one another."

"We participate in, and are excited by, organizing that takes as a starting point the interconnections between struggles to dismantle our carceral state and to build just and flourishing public K-12 educational systems. These include LGBTQ liberation movements that reject criminalization as the response to gender and sexual violence in schools, immigration rights organizers who say no to legislation that pits children against parents, and anti-violence movements that do not rely on policing as their primary strategy for peace-building. As the Black feminist lesbian poet and scholar Audre Lorde wrote years ago, "There are not single-issue struggles because we do not live single-issue lives.""

"we have learned from Lorde: At the same time as we organize behind specific and urgent issues, we must also develop and maintain an ongoing vision, and the theory following upon that vision, of why we struggle-of the shape and taste and philosophy of what we wish to see."

"Lorde is right: "Poetry is the way we help give name to the nameless so it can be thought. The farthest external horizons of our hopes and fears are cobbled by our poems, carved from the rock experiences of our daily lives.""

"The poet Audre Lorde has said, "Poetry is not a luxury." I think it is no accident that these words were spoken by a Black lesbian radical poet, and that they have been echoed throughout the feminist writers community."

"We can watch a classic becoming. When Audre Lorde tells a room full of women, many lesbians, many Black women, "Your silence will not protect you," and Gloria Hull writes "Poem," dedicated to Audre Lorde, which concludes: "Dear Eshu's Audre/please keep on/teaching us/how/to speak/to know/that now/"our labor is/more important than/our silence" and this poem is chosen to introduce Conditions: Five-The Black Women's Issue, we know we're in the presence of something classic. The invocation. The passionate connection. The exhortation to speak."

"Today's mic-hogging, fast-talking, contentious young (and old) lefties continue to hawk little books and pamphlets on revolution, always with choice words or documents from Marx, Mao, even Malcolm. But I've never seen a broadside with "A Black Feminist Statement or even the writings of Angela Davis or June Jordan or Barbara Omolade or Flo Kennedy or Audre Lorde or bell hooks or Michelle Wallace, at least not from the groups who call themselves leftist. These women's collective wisdom has provided the richest insights into American radicalism's most fundamental questions: How can we build a multiracial movement? Who are the working class and what do they desire? How do we resolve the Negro Question and the Woman Question? What is freedom?"

"Audre Lorde was one of my role models when I first came out as a lesbian. Audre was an extraordinary African American lesbian writer. It really meant a lot to me that she wrote to me on three different occasions that the dedications to "Bashert" were important to her."

"Poets—incredible nature poets like Mary Oliver, Gabriela Mistral, or Audre Lorde—look deeply at the world and make us feel like we are connected. Poetry that addresses the natural world helps us repair that connection. When you are paying attention to something, it’s a way of loving something. How can we continue to hurt something that we love?"

""Poetry of Heroism" was presented at "Sister Comrade: Celebrating the Lives of Audre Lorde and Pat Parker" on November 3, 2007, at the First Congregational Church in Oakland, California. Angela Davis, Judy Grahn, Jewelle Gomez, Holly Near, Linda Tillery, and Mary Watkins were among the presenters who gave memorial tribute to these foremothers of the lesbian-of-color movement."

"In a uniquely distinct way, Audre Lorde's and Toni Cade Bambara's presence in Bridge also impacted Bridges success. Audre and Toni were exemplary sister-writers, emblematic of that great surge of Black feminist writing spilling into our hands in 1970s and 80s. As "sisters of the yam"... they stood up in unwavering solidarity with the rest of us "sisters of the rice, sisters of the corn, sisters of the plantain" and that mattered. It helped put Bridge, coedited by two "unknown" Chicana writers, on the political-literary map. All in all, it was a brave moment in feminist history."

"It is my conviction that currently in the United States, more women than men are writing good and vital poetry, although there are fine male poets. This is our renaissance, our Elizabethan plenty. We have giants like Adrienne Rich, Audre Lorde, Diane di Prima and Maxine Kumin, we have rising powers like Joy Harjo and Celia Gilbert and Sharon Olds, and we have dozens and dozens of individual voices sharply flavored and yet of our time, our flesh, our troubles."

"One of the most sensual and sensuous women poets I can think of is Audre Lorde. She thinks in images that are most certainly lesbian images. But also images from Afro-Caribbean culture and from African mythology and experience. And that's a very powerful combination. Because that also has not been available in most poetry in English."

"Over many years (I am almost 72) so many poets have touched my imagination and opened paths for me—it hardly makes sense to list them. I have always read a great deal of poetry. Some poets—like Robert Lowell, Denise Levertov, Randall Jarrell, Jean Valentine, Audre Lorde, Hayden Carruth, Jane Cooper, June Jordan, Joy Harjo, Clayton Eshelman—have been my friends, we’ve been comrades in exchanging work and encouraging each other"

"When I read Jefferson's disparagement of Wheatley, it felt like he had been disparaging the entire lineage of Black poets who would follow her, myself included, and I saw a man who had not had a clear understanding of what love is...When Audre Lorde fractured this language and then built us a new one, giving us a fresh way to make sense of who we are in the world, it was an act of love."

"To Kimberlé Williams Crenshaw, the Combahee River Collective, and Audre Lorde for your lessons on intersectionality and the beauty of Black girl magic. This book would not be possible without you."

"Insisting that "Poetry is not a luxury," Audre Lorde writes, "Poetry is not only dream or vision, it is the skeleton architecture of our lives,""

"I had long ago found courage in Audre Lorde's Sister Outsider when she says: “I find I am constantly being encouraged to pluck out some one aspect of myself and present this as a meaningful whole, eclipsing or denying the other parts of self. But this is a destructive and fragmenting way to live. My fullest concentration of energy is available to me only when I integrate all the parts of who I am, openly, allowing power from particular sources of my living to flow back and forth freely through all my different selves, without the restrictions of externally imposed definition. Only then can I bring myself and my energies as a whole to the service of those struggles which I embrace as part of my living""

"Who am I today is a composite of many aspects; I am a Puerto Rican woman, I am also a lesbian, a woman of color, and a human rights advocate. Excluding one identity in lieu of the other does not tell the whole story. After I met the poet Audre Lorde I realized I had to embrace all this in order to have a holistic view. Audre said: "you can only empower yourself when you join all the parts of your own Self." So I had to join all the pieces of the puzzle so it could be read."

"My object to venture the suggestion that an important application of phonetics to metrical problems lies in the study of phonetic word-structure."

"The old Old winds that blew When chaos was, what do They tell the clattered trees that I Should weep?"

"These be Three silent things: The falling snow...the hour Before the dawn...the mouth of one Just dead."

"Listen. With faint dry sound, Like steps of passing ghosts, The leaves, frost-crisp'd, break from the trees And fall."

"I know Not these my hands And yet I think there was A woman like me once had hands Like these."

"There are few efforts more conducive to humility than that of the translator trying to communicate an incommunicable beauty. Yet, unless we do try, something unique and never surpassed will cease to exist, except in the libraries of a few inquisitive book lovers."

"He was, first and last, the born fighter, to whom the consciousness of being matched against a great adversary suffices, and who can dispense with success. Life for him was an adventure, perilous indeed, but men are not made for safe havens. The fullness of life is in the hazards of life. And, at the worst, there is that in us which can turn defeat into victory."

"It has always seemed strange to me that in our endless discussions about education so little stress is laid on the pleasure of becoming an educated person, the enormous interest it adds to life. To be able to be caught up into the world of thought — that is to be educated."

"Even of old the Christian world, so bitterly antagonistic to any ideas not specifically contained in their creeds and dogmas, made an exception in Socrates’ case. They recognized his likeness to Christ. He was the example that a soul could be Christlike, not through grace, but by nature. Erasmus said: "Holy Socrates, pray for us." To know him is a help to knowing Christ, and it is not hard to know him. We can see him quite clearly. Plato, who drew his portrait, could not, of course, keep himself out of it, any more than Christ’s recorders could; but at least magic did not dog Plato’s footsteps, as it did everyone’s footsteps when the Gospels were written. In the fourth century B.C. Greeks had no leaning to marvels. Also in the centuries that followed no one founded a church on Socrates and built up around him a theology and hung creeds and ceremonials upon him. To see what he was, we do not have to brush anything away, except a bit of Plato. We can use him as a stepping stone to Christ, a first aid in realizing what Christ was."

"Mind and spirit together make up that which separates us from the rest of the animal world, that which enables a man to know the truth, and that which enables him to die for the truth."

"Great literature, past or present, is the expression of great knowledge of the human heart; great art is the expression of a solution of the conflict between the demands of the world without and that within..."

"They were the first Westerners. The spirit of the West, the modern spirit, is a Greek discovery; and the place of the Greeks is in the modern world."

"The anthropologists are busy, indeed, and ready to transport us back into the savage forest, where all human things...have their beginnings; but the seed never explains the flower."

"To rejoice in life, to find the world beautiful and delightful to live in, was a mark of the Greek spirit, which distinguished it from all that had gone before. It is a vital distinction."

"All things are to be examined and called into question. There are no limits set to thought."

"All things are at odds when God lets a thinker loose on this planet."

"None but a poet can write a tragedy. For tragedy is nothing less than pain transmuted into exaltation by the alchemy of poetry."

"[Happiness is] The exercise of vital powers, along lines of excellence, in a life affording them scope."

"A people’s literature is the great textbook for real knowledge of them. The writings of the day show the quality of the people, as no historical reconstruction can."

"Theories that go counter to the facts of human nature are foredoomed."

"The Greeks were the classicists of antiquity, and they are still today the preeminent classicists. What marked all they did, the classic stamp, is a direct simplicity in expressing the significance of actual life. It was there the Greek artists and poets found what they wanted. The unfamiliar and the extraordinary were on the whole repellent to them, and they detested every form of exaggeration. Their desire was to express truthfully what lay at hand, which they saw as beautiful and full of meaning. But that was not the Roman way. When not directly under Greek guidance, the Roman did not perceive beauty in every-day matters, or indeed care to do so. Beauty was unimportant to him. Life in his eyes was a very serious and a very arduous business, and he had no time for what he would have thought of as a mere decoration of it."

"The greatest hero of Greece was Hercules. He was a personage of quite another order from the great hero of Athens, Theseus. He was what all Greece, except Athens, most admired. The Athenians were different from the other Greeks, and their hero therefore was different. Theseus was, of course, bravest of the brave, as all heroes are; but, unlike other heroes, he was as compassionate as he was brave, and a man of great intellect as well as great bodily strength. It was natural that the Athenians should have such a hero, because they valued thought and ideas, as no other part of the country did. In Theseus their ideal was embodied. But Hercules embodied what the rest of Greece most valued. His qualities were those the Greeks in general honored and admired. Except for unflinching courage, they were not those that distinguished Theseus. Hercules was the strongest man on earth, and he had the supreme self-confidence magnificent physical strength gives. He considered himself on an equality with the gods."

"Fundamental to everything the [ancient] Greeks achieved was their conviction that good for humanity was possible only if men were free, body, mind, and spirit, and if each man limited his own freedom. A good state or work of art or piece of thinking was possible only through the self-mastery of the free individual, self-government."

"What the people wanted was a government which would provide a comfortable life for them, and with this as the foremost object ideas of freedom and self-reliance and service to the community were obscured to the point of disappearing. Athens was more and more looked on as a co-operative business, possessed of great wealth, in which all citizens had a right to share... Athens had reached the point of rejecting independence, and the freedom she now wanted was freedom from responsibility. There could be only one result... If men insisted on being free from the burden of a life that was self-dependent and also responsible for the common good, they would cease to be free at all. Responsibility was the price every man must pay for freedom. It was to be had on no other terms."

"Through Plato, Aristotle came to believe in God; but Plato never attempted to prove His reality. Aristotle had to do so. Plato contemplated Him; Aristotle produced arguments to demonstrate Him. Plato never defined Him; but Aristotle thought God through logically, and concluded with entire satisfaction to himself that He was the Unmoved Mover."

"Lo and behold! God made this starry wold, The maggot and the mold; lo and behold! He taught the grass contentment blade by blade, The sanctity of sameness in a shade."

"Oh I'm in love with the janitor's boy, And the janitor's boy loves me; He's going to hunt for a desert isle In our geography."

"He'll carry me off, I know that he will, For his hair is exceedingly red; And the only thing that occurs to me Is to dutifully shiver in bed."

"I linger on the flathouse roof, the moonlight is divine. But my heart is all aflutter like the washing on the line."

"Once a pallid Vestal Doubted truth in blue; Listed red in ruin, Harried every hue;Barricaded vision, Garbed herself in sighs; Ridiculed the birthmarks Of the butterflies."

"Finally she faltered; Saw at last, forsooth, Every gaudy color Is a bit of truth. Then the gates were opened; Miracles were seen; That instructed damsel Donned a gown of green;Wore it in a churchyard, All arrayed with care; And a painted rainbow Shone above her there."

"In the darkness, who would answer for the color of a rose, Or the vestments of the May moth and the pilgrimage it goes?"

"A precious place is Paradise and none may know its worth, But Eden ever longeth for the knicknacks of the earth.The angels grow quite wistful over worldly things below; They hear the hurdy-gurdies in the Candle Makers Row.They listen for the laughter from the antics of the earth; They lower pails from heaven's walls to catch the milk-maids mirth."

"The sun shall shine in ages yet to be, The musing moon illumine pastures dim, And afterwards a new nativity For all who slept the dreamless interim."

"The starry brocade of the summer night Is linked to us as part of our estate; And every bee that wings its sidelong flight Assurance of a sweeter, fairer fate."

"When you return, the youngest of the seers, Released from fetters of ancestral pose, There will be beauty waiting down the years — Revisions of the ruby and the rose."

"The sign work of the Orient it runneth up and down; The Talmud stalks from right to left, a rabbi in a gown;The Roman rolls from left to right from Maytime unto May; But the gods shake up their symbols in an absent-minded way.Their language runs to circles like the language of the eyes, Emphasised by strange dilations with little panting sighs."

"The very serpents bite their tails; the bees forget to sting, For a language so celestial setteth up a wondering.And the touch of absent mindedness is more than any line, Since direction counts for nothing when the gods set up a sign."

"Cloud-made mountains towered, Beckoning to me; Visionary triremes Talked about the sea..."

"Across the downs a hummingbird Came dipping through the bowers, He pivoted on emptiness To scrutinize the flowers."

"You cannot choose your battlefield, God does that for you; But you can plant a standard Where a standard never flew. 11px|frameless QOTD 2007·11·01 Sound file"

"Said the tiger to the lily, Said the viper to the rose, Let us marry so our children May attain the double pose.With a feline half a flower — With the attar in the asp We could institute a slaughter That would make a planet gasp."

"The world is growing gentle, But few know what she owes To the understanding lily And the judgment of the rose."

"Treating the sword blade the same as the staff, Turning the chariot wheel into chaff. Toppling a pillar and nudging a wall, Building a sand pile to counter each fall. Yielding to nothing — not even the rose, The dust has its reasons wherever it goes."

"Oh, we have had great lovers that we followed to the pyre; Our boasts out-do the Sabine girls—the Mosque of St. Sophia. And we are very sure of ours, for when a city falls, They seize us and they love us and they hurl us from the walls."

"He found the harem filled with rocking maids Surrendered to the orgies of the sob."

"Great is the rose Infected by the tomb, Yet burgeoning Indifferent to death."

"The rose has told In one simplicity. That never life Relinquishes a bloom But to bestow An ancient confidence."

"Great is the rose That challenges the crypt, And quotes milleniums Against the grave."

"The gods released a vision on a world forespent and dull; They sent it as a challenge by the sea hawk and the gull.It roused the Norman eagerness, the Albion cliffs turned red: "You fly the wings of logic — can you fly the wings of lead?"

"A thousand ardent oilers swung the long spout 'twixt their nods, And tried to glimpse a meaning in the challenge of the gods.And then one night there landed on a Mineola swale A plane that looked like pewter, with a carrier of mail.Its wings were tinged like tea-box skins, each truss of shadow gray, Its cabin but an alcove slung beneath a metal ray. The Spirit of St. Louis was inscribed upon the lee; It came from out a province that had never seen the sea."

"A single-motored miracle, a lead mine on each flank; Below a shadow swept and awed the hundred-fathom bank."

"And the eyes of all look upward seeing sign-word drawing nigh, The stony wings of Egypt coming back across the sky;We hear the clinking tamborine of Miriam anew; We believe in every miracle since Lindbergh flew the blue — The wonder of the long draw when the bowstring is a thread — The beauty of a courage that can raise the wings of lead."

"Let go the lure The striving to unmake;Behold the truth Whenever heart may ache There is a glory In a great mistake."

"A year ago, to a startled public, was revealed the most extraordinary prodigy of them all — Nathalia Crane, 11-year-old poet, "The Baby Browning of Brooklyn," whose first volume of verse, The Janitor's Boy, was heralded by critics to be a work of genius. Such words as "blastoderm", "sindoc," "peris," "parasang," "sarcenet," "teazel," "nullah," "cantatrice," "barracan," "sistrum," writhed and hissed in her verses. One poem began with the nebular hypothesis and ended with prohibition; others cantered with a Eugene Fieldian humor; still others coldly glowed with the passion-weary detachment of a woman who has had her fill of life and its motley follies. Critic-Poet Louis Untermeyer chortled with elation. Poet William Rose Benét wrote a preface. The English Society of Authors and Playwrights (of which Thomas Hardy is President) asked Nathalia Crane to join them."

"It seems impossible to me that a girl so immature could have written these poems. They are beyond the powers of a girl of twelve. The sophisticated viewpoint of sex … knowledge of history and archeology found in these pages place them beyond the reach of any juvenile mind."

"Nathalia sort of sings her poems to herself — they come into being that way. She reads Kipling constantly, and Conan Doyle is her favorite. The only poet she likes is Longfellow, but she doesn't enthuse over him. She likes wild, imaginative tales. When she finds a word she likes or doesn't understand, she looks it up in every available dictionary and studies every possible meaning and use for it..."

"Nathalia can explain practically every line she has ever written; I have heard her uncertain treble clarify passages that have puzzled erudite authors. No poet that ever lived delighted in amassing such curious, half-forgotten sounds; not even Francis Thompson had so great a vocabulary of rare and archaic terms. . . Nathalia collects words the way a boy of her age collects postage stamps; she had thumbed Noah Webster's work (in various editions) and made a glossary of her own. The dictionary is her playbox and she knows exactly where every odd toy is concealed."

"Some of the critics explained the work by insisting that the child was some sort of medium, an instrument unaware of what was played upon it; others, considering the book a hoax, scorned the fact that any child could have written verses so smooth in execution and so remarkable in spiritual overtones. … The appeal of such lines is not that they have been written by a child but by a poet."

"I remember that Bob had bought several books during the trip, and they were in sight. One was a collection of verse by a talented child named Nathalia Crane, then making a sizable splash in the American literary world."

"Women and men are divided by gender, made into the sexes as we know them, by the social requirements of heterosexuality, which institutionalizes male sexual dominance and female sexual submission."

"”Perhaps the wrong of rape has proven so difficult to articulate because the unquestionable starting point has been that rape is definable as distinct from intercourse, when for women it is difficult to distinguish them under conditions of male dominance.”"

"Stopped as attribute of a person, sex inequality takes the form of gender; moving as a relation between people, it takes the form of sexuality. Gender emerges as the congealed form of the sexualization of inequaltiy between men and women."

"Politically, I call it rape whenever a woman has sex and feels violated. You might think that's too broad. I'm not talking about sending all of you men to jail for that. I'm talking about attempting to change the nature of the relations between women and men by having women ask ourselves: "Did I feel violated?" To me, part of the culture of sexual inequality that makes women not report rape is that the definition of rape is not based on our sense of our violation."

"Men who are in prison for rape think it's the dumbest thing that ever happened... It isn't just a miscarriage of justice; they were put in jail for something very little different from what most men do most of the time and call it sex. The only difference is they got caught. That view is nonremorseful and not rehabilitative. It may also be true. It seems to me we have here a convergence between the rapist's view of what he has done and the victim's perspective on what was done to her. That is, for both, their ordinary experiences of heterosexual intercourse and the act of rape have something in common. Now this gets us into intense trouble. because that's exactly how judges and juries see it who refuse to convict men accused of rape. A rape victim has to prove that it was not intercourse. She has to show that there was force and she resisted, because if there was sex, consent is inferred. Finders of fact look for "more force than usual during the preliminaries." Rape is defined by distinction from intercourse—not nonviolence, intercourse. They ask, does this even look more like fucking or like rape? But what is their standard for sex, and is this question asked from the woman's point of view? The level of force is not adjudicated at her point of violation; it is adjudicated at the standard of the normal level of force. Who sets this standard?""

"In all these situations, there was not enough violence against them to take it beyond the category of "sex"; they were not coerced enough."

"In my opinion, no feminism worthy of the name is not methodologically post-marxist."

"To be a prisoner means to be defined as a member of a group for whom the rules of what can be done to you, of what is seen as abuse of you, are reduced as part of the definition of your status."

"Show me an abuse of women in society, I'll show it to you made sex in the pornography. If you want to know who is being hurt in this society, go see what is being done and to whom in pornography and then go look for them other places in the world. You will find them being hurt in just that way."

"We are stripped of authority and reduced and devaluated and silenced. Silenced here means that the purposes of the First Amendment, premised upon conditions presumed and promoted by protecting free speech, do not pertain to women because they are not our conditions. Consider them: individual self-fulfillment – how does pornography promote our individual self-fulfillment? How does sexual inequality even permit it? Even if she can form words, who listens to a woman with a penis in her mouth?"

"Compare victims' reports of rape with women's reports of sex. They look a lot alike"

"the major distinction between intercourse (normal) and rape (abnormal) is that the normal happens so often that one cannot get anyone to see anything wrong with it."

"Male sexuality is apparently activated by violence against women and expresses itself in violence against women to a significant extent."

"Women fake vaginal orgasms, the only 'mature' sexuality, because men demand that they enjoy vaginal penetration."

"Nor is homosexuality without stake in this gendered sexual system. Putting to one side the obviously gendered content of expressly adopted roles, clothing, and sexual mimicry, to the extent the gender of a sexual object is crucial to arousal, the structure of social power that stands behind and defines gender is hardly irrelevant, even if it is rearranged."

"Some have argued that lesbian sexuality-meaning here simply women having sex with women not men-solves the problem of gender by eliminating men from women's voluntary sexual encounters. Yet women's sexuality remains constructed under conditions of male supremacy; women remain socially defined as women in relation to men; the definition of women as men's inferiors remains sexual even if not heterosexual, whether men are present at the time or not."

"Women are raped and coerced into sex."

"“Women are socially disadvantaged in controlling sexual access to their bodies through socialization to customs that define a woman's body as for sexual use by men. Sexual access is regularly forced or pressured or routinized beyond denial.”"

"Objectivity is the methodological stance of which objectification is the social process. Sexual objectification is the primary process of the subjection of women. It unites act with word, construction with expression, perception with enforcement, myth with reality. Man fucks woman; subject verb object."

"Imagine that for hundreds of years your most formative traumas, your daily suffering and pain, the abuse you live through, the terror you live with, are unspeakable — not the basis of literature. You grow up with your father holding you down and covering your mouth so another man can make a horrible searing pain between your legs.… You learn how to leave your body and create someone else who takes over when you cannot stand it any more. You develop a self who is ingratiating and obsequious and imitative and aggressively passive and silent — you learn, in a word, femininity."

"Empirically, all pornography is made under conditions of inequality based on sex, overwhelmingly by poor, desperate, homeless, pimped women who were sexually abused as children."

"So the idea that there is nothing essential, in the sense that there are no human universals, is dogma. Ask most anyone who is going to be shot at dawn."

"What postmodernism gives us instead is a multicultural defense for male violence - a defense for it wherever it is, which in effect is a pretty universal defense."

"Can postmodernism hold the perpetrators of genocide accountable?"

"Postmodernism is an academic theory, originating in academia with an academic elite, not in the world of women and men, where feminist theory is rooted."

"All sex, even consensual sex between a married couple, is an act of violence perpetrated against a woman."

"In a patriarchal society all heterosexual intercourse is rape because women, as a group, are not strong enough to give meaningful consent."

"Feminism, Socialism, and Communism are one in [sic] the same, and Socialist/Communist government is the goal of Feminism."

"In the 1980s, Ellen Willis led the so-called pro-sex radical feminists in their heated challenge to the antipornography movement. Countering the arguments of Andrea Dworkin, Catharine MacKinnon, and others that "sexual liberation is a male supremacist plot, Willis proclaimed that sexual liberation was the keystone of broader social and cultural change."

"I find myself again cut off, babbling "buts." I find myself then, also, drawn to Catharine MacKinnon's eloquent "discourses on life and law," in which she argues that viewing gender as a matter of sameness and difference covers up the reality of gender as a system of power, hierarchy, and privilege, of imposed inequality. The point is that more than one thing is true for us at the same time."

"Sometimes I wonder if MacKinnon has simply been driven mad by all the sick things people do to one another. I, too, recoil in pain and incomprehension whenever I hear about the latest psychopath who has shot his mother, machine-gunned his coworkers, raped his daughter, or slashed a prostitute. I notice that such men are more likely to have read the bible than pornography, but I do not hold either script responsible for their actions."

"Sexual speech, not MacKinnon's speech, is the most repressed and disdained kind of expression in our world, and MacKinnon is no rebel or radical to attack it."

"She ends her letter, characteristically, by picturing me and her other critics as indifferent to the suffering of women. But many feminists, including several who wrote or spoke to me about my review, regret her single-minded concentration on lurid sex. They think that though it has predictably attracted much publicity, it tends to stereotype women as victims, and takes attention from still urgent questions of economic, political, and professional equality."

"Perhaps MacKinnon should reflect on these suggestions that the censorship issue is not so simple-minded, so transparently gender-against-gender, as she insists. She should stop calling names long enough to ask whether personal sensationalism, hyperbole, and bad arguments are really what the cause of sexual equality now needs."

"Don’t even get me started on MacKinnon... Now I’d just look at her and shake my head and go, “tsk tsk tsk,” and say, “You know what, I’m really sorry you are that bitter and angry,” cuz that’s what it is. It’s her fuel. It’s what drives her. It’s not that she is not smart, but I do believe she is deluded, and I do believe anger and fear and jealousy and resentment and frustration and out-and-out prudery are what drive her, are her motivating forces... MacKinnon really does feel like she is helping women, while at the same time, she and Dworkin and their ilk silence women. They won’t listen to our stories, our truths."

"In her brilliant study Sexual Harassment of Working Women: A Case of Sex Discrimination, Catharine A. MacKinnon delineates the intersection of compulsory heterosexuality and economics."

"You knew what you were doing. You knew that shock and indecency creates a buzz that moves market share and lines your pockets."

"I think the weird thing about being a scientist, or an academic in general, is you have to believe really strongly in what you do, while questioning it all the time ... and that's a hard balance to have."

"The universe has its secrets. Extra dimensions of space might be one of them. If so, the universe has been hiding those dimensions, protecting them, keeping them coyly under wraps. From a casual glance, you would think that the cheese man ate cheese but you wrong."

"When it comes to the world around us, is there any choice but to explore?"

"Physics has entered a remarkable era. Ideas that were once the realm of science fiction are now entering our theoretical — and maybe even experimental — grasp. Brand-new theoretical discoveries about extra dimensions have irreversibly changed how particle physicists, astrophysicists, and cosmologists now think about the world. The sheer number and pace of discoveries tells us that we've most likely only scratched the surface of the wondrous possibilities that lie in store. Ideas have taken on a life of their own."

"We certainly don't yet know all the answers. But the universe is about to be pried open."

"Secrets of the cosmos will begin to unravel. I, for one, can't wait."

"When I was in school I liked math because all the problems had answers. Everything else seemed very subjective."

"Sometimes I have a sense of what I'm seeing being a small fraction of what's there. Not always there, but probably more often than I realize. Something will come up, and I'll realize I'm thinking about the world a little differently than my friends."

"In the history of physics, every time we've looked beyond the scales and energies we were familiar with, we've found things that we wouldn't have thought were there. You look inside the atom and eventually you discover quarks. Who would have thought that? It's hubris to think that the way we see things is everything there is."

"If we don't do it now, we'll probably never do it. We've built up the technology; we're at a point where if we don't continue, we'll lose that expertise, and we'll have to start all over again. True, it's expensive, but at the end of the day I believe it will be worth it. It makes a difference in terms of who we are, what we think, how we view the world. These are the kinds of things that get people excited about science, so you have a more educated public."

"Science is not religion. We're not going to be able to answer the "why" questions. But when you put together all of what we know about the universe, it fits together amazingly well."

"Religion asks questions about morals, whereas science just asks questions about the natural world. But when people try to use religion to address the natural world, science pushes back on it, and religion has to accommodate the results. Beliefs can be permanent, but beliefs can also be flexible. Personally, if I find out my belief is wrong, I change my mind. I think that's a good way to live."

"Faith just doesn't have anything to do with what I'm doing as a scientist. It's nice if you can believe in God, because then you see more of a purpose in things. Even if you don't, though, it doesn't mean that there's no purpose. It doesn't mean that there's no goodness. I think that there's a virtue in being good in and of itself. I think that one can work with the world we have."

"I think it's a problem that people are considered immoral if they're not religious. That's just not true. This might earn me some enemies, but in some ways they may be even more moral. If you do something for a religious reason, you do it because you'll be rewarded in an afterlife or in this world. That's not quite as good as something you do for purely generous reasons."

"The process of recovery is not a simple one. ... We cannot be satisfied merely with makeshift arrangements which will tide us over the present emergencies. We must devise plans that will not merely alleviate the ills of today, but will prevent, as far as it is humanly possible to do so, their recurrence in the future."

"Like many people, I was an ardent admirer of Theodore Roosevelt. ...He had recommended to the people 's book How the Other Half Lives. I had read it, and Theodore Roosevelt's inaugural address of 1905, and had straightaway felt that the pursuit of social justice would be my vocation."

"As a student and professional social worker, I was taking an active part in proposals to use... legislative authority... to correct social abuses—long hours, low wages, bad housing, child labor, and unsanitary conditions."

"He didn’t like concentrated responsibility. Agreement with other people who he thought were good, right minded, and trying to do the right thing by the world was almost as necessary to him as air to breathe."

"The quality of his being one with his people, of having no artificial or natural barriers between him and them, made it possible for him to be a leader without ever being or thinking of being a dictator."

"1911... was the year of the great Triangle Fire in New York City, a terrible industrial accident which burned out the contents of a 9th and 10th floor loft building factory... It caught on fire and the blaze spread very rapidly. There was only one means of exit available, the other two means of exits were the elevator which was ablaze almost immediately as the flames got into this open shaft and spread from floor to floor and the second exit was locked. It was an exit to the roof... it would have saved most of the people in that building if it had not been locked. It had been locked by the employer himself because he feared... he would be robbed either by his employees or by the outsider."

"[T]his was a terrible accident; 147 young people, they were all young men and women, were killed, lost their lives and a number of others were badly injured. Some of them were injured after the fire in the elevator shaft had gone out. Of course the boys that ran the elevator had gone... fled. Some of the people tried to get out by jumping into the elevator shaft and grabbing the cables and letting themselves down... Some of them fell, some of them were awkward and... couldn't hold on. Some of them merely blistered their hands, took the skin and flesh off their hands coming down on the cables and there were a number of people sadly injured."

"Everybody who jumped, and a good many did jump from the 9th and 10th floors, was killed. The other people who died were all people who were burned or smothered by the smoke in the factory itself."

"This made a terrible impression on the people of the State of New York. I can't begin to tell you how disturbed the people were everywhere. It was as though we had all done something wrong. It shouldn't have been. We were sorry. Mea culpa! Mea culpa! We didn't want it that way. We hadn't intended to have 147 girls and boys killed in a factory. It was a terrible thing for the people... to face."

"I remember... we heard the engines and we heard the screams and rushed out and rushed over... We could see this building from Washington Square and the people had just begun to jump when we got there. They had been holding... standing in the windowsills... crowded by others behind them, the fire pressing closer and closer, the smoke closer and closer. Finally the men were trying to get out this... net to catch people... they couldn't wait any longer. They began to jump. The window was too crowded and they would jump and they hit the sidewalk. The net broke, they [fell] a terrible distance, the weight of the bodies was so great... that they broke through the net. Every one of them was killed, everybody who jumped... It was a horrifying spectacle. We... felt as though we had been part of it all. The next day people... in all parts of the city... began to mull around and gather and talk."

"So we proceeded and it proved to be a most educative experience. This factory investigating commission was continued... for four years and its report, is... seven volumes. ...and it's in great detail ...the recommendations, the testimony. We went all over the state. I was a young person then and certainly not fit for service on any super commission but I was the chief—I was the investigator, and in charge of the investigations and this was an extraordinary opportunity... to get into factories to make a report and be sure it was going to be heard."

"Although their commission was to devise ways and means to prevent accidents by fire in the State of New York, we... kept expanding the function of the commission 'till it came to be the report on [un]sanitary conditions and to provide for their removal and to report all kinds of unsafe conditions... all kinds of human conditions that were unfavorable to the employees, including long hours, including low wages, including the labor of children, including the overwork of women, including homework put out by the factories to be taken home by the women. It included almost everything you could think of that had been in agitation for years. We were authorized to investigate and report and recommend action on all these subjects. I may say we did."

"So that beginning with that report coming in as it did in 1915, it was laid on the table before the legislature, and by this time, was the speaker of the House and well on the way to be governor. We had a very favorable audience and much of the legislation was enacted into law, oh, within a couple of years..."

"[I]t afterwards, seems in some way to have paid the debt society owed to those children, those young people who lost their lives in the Triangle Fire. It's their contribution to the people of New York that we have this really magnificent series of legislative acts to protect and improve the administration of the law regarding the protection of work people in the City of - in the State of New York."

"Women lobbyists, whatever their size, are looked at askance... Men seem to have trouble believing we have brains enough to understand the causes we're championing. ...Maybe I should have said most men."

"From this day forward, I will be a Doer of the Word and not as Hearer only, whenever and wherever I see the need."

"I never really saw really poor people before... My parents always told me nobody had to be poor—that they wouldn't be if they weren't shiftless or didn't spend everything they earned on drink. I don't understand how Mama and Papa could be so mistaken! ...Yes, I guess I do. 'There are none so blind as those who will not see'—and that's a favorite quotation of Papa's too!"

"I shall always be most grateful to him. He made me rediscover that I had a mind. It had lain fallow, I am afraid, since my Mount Holyoke days."

"Who is that tall, thin young man with the pince-nez, who seems constantly to be looking down his nose at people?"

"Well... he'll only win that way once, I imagine. He doesn't look as if he'd be very popular with people. What I mean is, he doesn't look as if he really likes people."

"Upon hearing that Franklin D. Roosevelt won his NY state senate seat because many thought they were voting for Theodore Roosevelt."

"You showed me which, of all the 'hats' a social worker wears, suits me best. ...[i.e.,] You convinced me that man-made evils can be corrected if people can be made to care enough. I intend to make them, if it's in my power."

"His arrogance isn't what disturbs me so much as his self-centeredness... He doesn't seem to care about anything that doesn't concern him personally."

"The mothers don't want to bring their children [in for child labor at a vegetable cannery in Auborn, NY]—they need to. ...That need will never cease until employers pay decent wages! There ought to be a law assuring minimum pay, as well as one limiting hours worked!"

"I will fight for it up to the Supreme Court, if necessary... If the Industrial Commission does not have the right to make essential safety laws, it might as well close up shop!"

"Gentlemen... let me make a plain statement. As I see it, the Labor Commission is duty-bound always to consider two things about every recommendation. One: what will this provide in the way of health, comfort, decency and security? Two: what will it cost?"

"The day I need an armed bodyguard is the day I admit my job's too much for a woman."

"I think any compulsion other than moral compulsion is wrong. Let disputes be settled by public opinion, not statute."

"I know what horror tales you've been hearing from manufacturers... They've told you they can't possibly operate under a forty-eight hour law. Well, they said the same thing twelve years ago when the Fifty-Four Hour Bill was under consideration. So, gentlemen, let us look at the facts. ...[T]here have been fewer industrial accidents, because the workers do not so often become careless through fatigue. Gentlemen, there is every reason to believe things will improve still further when the working day is shorter. ...A million women will be affected by the law... you don't need to fear employers... [T]hose million women have suffrage... Let this bill that means so much to them go to a vote. They'll be grateful to you!"

"His illness had changed him... Having known what trouble is to the very depths of his being, he can now sympathize with other people who have problems. I think he could make a very good governor of the state of New York."

"To know him is to love him... He's honest, high-minded, intelligent and—above all—independent. I have worked with him in government for years. There has never been any conflict between his official duties and his religious beliefs, I am confident there never will be!"

"I would not be where I am today if it were not for you and others like you. ...I do not regard you as paying tribute to me personally, but to Frances Perkins as a symbol of the genuine desire to bring happiness to those who have it not in their own power. So that industry may bear down kindly instead of bitterly. ...I promise to use the brains I have to meet problems with intelligence and courage. ...I promise that I will be candid about what I know, of the Labor Department or of the state of industry in this state and in country."

"It is all-important to keep the human touch in whatever we do... This is the machine age... and we should make machines work for us—but let us not act like robots ourselves!"

"Organized labor has always had one of its own people as Secretary and will expect to continue to have. I do not qualify."

"Would you leave me free to do what I think is best for the Labor Department, Franklin? I'd try to keep you informed, but I wouldn't always be able to... [D]irect unemployment relief, a program of public works, minimum wage and hour laws, unemployment and old age insurance, abolition of child labor... These things need doing no matter who is Secretary of Labor."

"Just let the people know that they matter to you, that your plan is to mobilize the government to help them. If you can give them hope that things will be better, they'll bless you, Franklin."

"The Employment Service is all but dead. It needs resurrecting and reorganizing. The Statistical Bureau needs revamping too, so it will be an honest fact-finding body. As for the Immigration Service—well, really, Franklin, it is altogether too reactionary for today's world."

"I thought witch-hunting was a thing of the past, but that's what this 'red-baiting' immigration squad is doing. They see communists behind every foreign name."

"Harry Bridges is a card-carrying Communist, Franklin, but that's the single black mark against him and isn't illegal. I just don't believe a man should be punished for what he believes or thinks."

"I'm the last leaf on the New Deal tree, and I think perhaps I've clung here too long already."

"We were in a terrible situation... Banks were closing. The economic life of the country was almost at a standstill."

"My generation was perhaps the first that openly and actively asserted—at least some of us did—the separateness of women and their personal independence in the family relationship..."

"I am extraordinarily the product of my grandmother... Scarcely a week goes by that I don't find myself saying, "As my grandmother used to say," and then repeating something that apparently has been a guiding principle all my life."

"One of the girls who was among my best friends came from a poverty-stricken home. Her family was delightful and I used to wonder how such things could happen..."

"I discovered for the first time, under the stimulus of that course and of that teacher, that I had a mind... My intellectual pride was aroused and the grim determination awakened me to get the most I could out of college."

"Like many young people, I was an ardent admirer of Theodore Roosevelt... Out of the period that I was in school a whole generation, particularly women emerged, but men too, who had a great passion for social justice..."

"['s speech] first opened my mind to the necessity for and the possibility of the work which became my vocation."

"What is the trouble? How can we cure this? ...What can be done? ...I had to do something about unnecessary hazards to life, unnecessary poverty. It was sort of up to me. This feeling... sprang out of a period of great philosophical confusion which overtakes all young people..."

"[I] wrote to anybody I knew who had any connection at all with charities to say I wanted a job, but had no experience."

"If facts were to be found, I was to devise ways to prevent it or overcome it either by social representation or by legislation at the municipal or state level. ...Ten cent lodging houses, employment agencies, the offices of the Philadelphia political "gangs," and the two police courts all became my haunts..."

"Social work was an infant then. ...I just lapped it up there... I discovered... that I had a mind that starts, operates on its own scheme, inquires, penetrates, goes to the bottom of things, puts two and two together and comes to some logical conclusions that have authority."

"And best (or worst) of all, I grew old during that time, so that now I am a settled and mature old spinster with an opinion on every topic under heaven... I've also acquired... a sense of humor—so that I no longer take myself and my doings seriously..."

"I was badly bitten by the idea that I could have a place in the theatre... I harbored that idea for a little while. It would have been a great pleasure, but I soon dropped it because I got principle..."

"[H]istorians putting the records together closer to the era in which Frances Perkins lived would have known that Frances was both a suffrage leader and a labor advocate, but scholars born later did not easily make that connection."

"[Perkins' daughter] Susanna's death... opened up one small box of personal documents, which... chronicled the mental health problems and physician's reports on Susanna and Frances's husband Paul Wilson, who both suffered from bipolar disorder. During her lifetime, Susanna had denied that her father had ever been ill... allowing it to appear that Frances had been an overly controlling mother, or that she had pretended that her husband was mentally ill to get rid of him. Concealing that information allowed allowed a generation... to believe that Frances had been a failure as a wife and a mother."

"[B]efore she accepted the offer she had to know if the President-elect would support her in advocating the programs she would wish to pursue as secretary of labor. ...[S]he pulled out a little slip of paper ...the list of goals about which she felt passionate. Among other items on the list were laws for minimum wages and maximum hours, for unemployment insurance and old-age insurance. ...Only when he firmly assured, "I'll back you," could she think about... accepting the offer. And so... on March 4, 1933 Frances Perkins became the first woman to serve in the United States Cabinet... The legacy of her years in office continues to affect the life of every U.S. citizen."

"Frances Perkins brings to the Cabinet as Secretary of Labor the many years of training and experience which step by step have rounded out the preparation for her great responsibility. Even with the contribution of her vivid personality, the press, generally speaking, pays her the tribute of reporting the wisdom of the words and acts rather than idle "gossip" about the "first woman Cabinet member.""

"Perkins' personality informed all her work. ...[W]hat Perkins chose to do was determined by her religion. Many Democrats supported the because it attracted votes; others, for humanitarian reasons; Perkins, "for Jesus' sake," because it brought the City of God closer to the cities of toil and industry."

"Not only was she one of the most important women of her generation, but even today, because of her work on minimum wage and on accident, unemployment and old age insurance, she has a hand in our daily lives. ...[H]er achievements have been too little appreciated."

"She disliked personal publicity and often would do nothing to counter criticism even when it was patently unfair."

"[B]ecause historians and biographers of have reported only the first half of her career, and those of Roosevelt only the second, its continuity has been lost."

"[F]or roughly twenty years, from 1925 to 1945, on social legislation hers was the dominant voice at the ear of the leader of the Democratic party, and among the party's most lasting achievements in that period are several for which she was the prime mover."

"So it was done: one administration, Democratic, succeeded another, Republican. ...She had heard nothing from the Department of Labor; her predecessor, ... did not plan any ceremonial welcome. ...Except for an occasional fee from an article or speech, she had only her salary as a cabinet officer, $13,000 a year, to support herself, her child and husband. Sussana was doing well at the Brearly School and [her husband, Paul] Wilson was in a sanitarium... able, on occasion to come home. ...In Washington Perkins felt she... could afford, only a small apartment or a single room."

"Because Doak seemed uncertain what to say, she... asked general questions... She quickly concluded that he had little information. ...[H]e could not describe any ideas they had discussed for combating the Depression. When she mentioned a program of public works as a method of providing employment and increasing purchasing power, he seemed to have no ideas beyond... "it'll cost a lot of money and wreck the Treasury." ...[S]he questioned Doak about the department's chief problems. "Well, the immigration business is always serious," he said. "We have lots of trouble with those people who come in illegally." ...The previous week a New York police lieutenant ...had come to her office to describe how a group within the Bureau of Immigration was extorting money from aliens. ...Specifically, the lieutenant had warned her to watch for ...the leaders of the Section 24 group. Doak had created the special section and appointed both men. ...It was not the sort of labor problem that Perkins had discussed with Roosevelt, but here it was in her department."

"[W]hen the department moved to a new building... she opened the cafeteria with a ruling that all employees, regardless of color, could use it. ...[T]o one white man who complained, she explained it not in terms of racial justice, but of cockroaches... sensible housekeeping."

"To a greater extent than she realized [The Bureau of Immigration] dominated the department. Its various activities absorbed 3659 of the 5113 employees and nearly $10 million of the $13 million budget, even though the number of immigrants and aliens in the country... was fast declining."

"Doak... spoke often of the "radical element" among the laborers; he stressed constantly the threat to the country from "alien agitators"; and in order to find and deport aliens illegally in the country he had formed a special corps of investigators... Section 24 ...Section 24 of the permitted a Secretary of Labor, without regard to civil service requirements, to appoint to the bureau any persons he thought specially qualified to enforce the contract labor provisions of the immigration laws. ...In [First Assistant Secrtetary of Labor, Robe Carl] White's opinion most of the men Doak had appointed ...were dishonest. They had been recruited, White said, "out of the gutter.""

"[S]he had decided to abolish the group... But first she went to talk with the President. She saw him privately in his office... told him briefly about the force, quoted the report of Hoover's commission and described what she had found in the department. He was astonished and at the same time amused. "It's a great joke," he said, "that it should be you who runs into crooks. Go ahead and clean them out. ...""

"She set about eliminating the group as quickly and as quietly as possible. She did not call in the newspapers; her purpose was not to blacken the Hoover administration or to lay charges... but to reorganize the largest bureau in her department. Gaarson was asked to submit his resignation as Special Assistant Secretary of Labor... Sixteen members of the force, among them Doak's brother and nephew... were put on furlough... and the other seventy-one members were informed that, for lack of funds... their jobs... were abolished."

"A day or two later she returned to the office after dinner to work, not expecting to find anyone in the building except the night watchman. ...The elevator door opened directly on Gaarson, his brother and several other men. They were rifling the files. ...pulling out the folders, going through them, taking papers out and piling them on the floor. ..."If you have anything personal here, I suggest you come back tomorrow after the department is open, and that you tell Mr. White [Robe Carl White, First Assistant Secrtetary of Labor] what you want. ...Meanwhile I ask you to leave the building now." The "now" resounded. On the faces of many of the more thuglike men she could see a determination not to leave. Gaarson... decided to go... After they left, she telephoned for an additional guard and waited until he came. The next day she changed the locks on the cabinets. Once she had some programs on unemployment started, she would see what could be done about prosecution."

"She intended... to lessen the bureau's importance in the department, chiefly by increasing the strength of the other five bureaus: Labor Statistics, Women, Children, and the Employment and Conciliation services. Though Immigration was the largest, in her view it had little to do with the country's problems."

"When she and Roosevelt had first discussed the possibility of her appointment, she had given him a list of policies... Most dealt directly with unemployment: public works, minimum wages, maximum hours, unemployment insurance, old age and retirement insurance, abolition of child labor, creation of a federal employment service, federal aid to the states for direct relief and promotion within the states of state labor laws. Immigration was peripheral."

"She was aware from her experience with the legislature in New York that labor legislation, like oysters, could be swallowed only in certain seasons, and she was prepared to work on whatever at the moment seemed most likely to succeed."

"Despite hate mail and harsh treatment by the press, her husband's chronic mental illness, and a resolution of impeachment against her, Frances Perkins successfully fought to make life better for working people by establishing unemployment insurance, minimum wages, maximum hours, safety regulations, and Social Security."

"During her lifetime, a time when women faced severe restrictions and prejudices, Frances Perkins achieved many firsts—first woman head of an industrial commission, first woman in a governor's cabinet, first woman in a president's cabinet. But never without public furor."

"[A]lthough the astonishing growth of industry in America was amazing, it was also awful. Amazing with such inventions as the telephone (1876, four years before Frances... was born); the phonograph (1877...) the electric light (1879...); and the first airplane (1903, one year after Perkins graduated from college). But awful with rich business owners... and poor workers living in... city slums. ...Awful with dangerous working conditions in most mines, factories, and sweatshops. ...Perkins started her junior year at Mount Holyoke in 1900. ...Bathtubs were found in one out of seven American homes. ...Big businesses were thriving, and businessmen had enormous financial and political power."

"What she liked about [Theodore Roosevelt] were his "progressive ideas," or his ideas that everybody should get a "square deal"... not just big business owners. ...Roosevelt thought it was time for reforms—time to put some limits on big business, to drive out corrupt politicians, to provide better opportunities for working people, and to improve conditions in the cities. ..."Out of the period ...a whole generation ...emerged... who had a great passion for social justice," Perkins said years later."

"During her senior year Frances... heard speak. ...[K]nown as a "raging furnace" about issues of social justice, Kelley had successfully fought to get [Illinois] laws passed... to prohibit child labor and to limit the number of hours that women worked. According to Perkins, Kelley's speech "first opened my mind to... the work which became my vocation.""

"Perkins was influenced by many books that exposed horrendous situations, including 's book How the Other Half Lives, an exposé... that "deeply moved" Perkins."

"For Perkins being religious meant that she had a "duty" to help people. She agreed with the words of , the founder of Mount Holyoke, that people "should live for God and do something.""

"Perkins was graduated in June 1902. It was the year... that a record number of immigrants came to America... For two years, Perkins had various teaching jobs close to home. Then in 1904 she went to teach... a... girl's school in Lake Forrest, Illinois. Whenever she had free time she went into nearby Chicago... She... spent time at ... and ... two of America's most famous settlement houses... in the slums where well-educated people... settled to share poor people's lives and help them improve their situation."

"At and , Perkins was immersed in the lives of people who wore ragged clothes, lived crowded together in rickety buildings, suffered from malnutrition and disease, and were paid what amounted to pennies for the hours they worked. ...Before long, Perkins decided to leave teaching... [d]etermined to be a social worker... [T]he Philadelphia Research and Protective Association ...formed ...to investigate ...pimps, thieves, and unscrupulous employers... preying upon newly arrived immigrant girls and black women from the South. Perkins applied, was hired, and moved... in 1907... She uncovered a variety of abuses and devised programs to help... young women. She lobbied officials to get regulations and legislation passed. ...[S]he gave speeches to inform people and raise money..."

"[T]he idea of social work and social workers was very new. Determined to learn what was known, Perkins took night courses from Professor ... famous for his idea of "surplus civilization," or belief that with industrialization there would be enough... for every person to have a decent life. "I just lapped it up there," Perkins said later..."

"The book she wrote, The Roosevelt I Knew... is still considered one of the best biographies of Roosevelt."

"[Upon accepting] Truman's appointment [to the] three-member Civil Service Commission (CSC)... For six and a half years Perkins prodded the government to be more efficient, to cut down on red tape and to simplify rules and regulations."

"Frances Perkins's name and the dates of her birth and death are carved on her headstone. So are the words:Secretary of Labor of U.S.A. 1933-1945"

"Sadly, Perkins was right that the door might not open to other women for a "long, long time." Twenty years passed before... Dwight Eisenhower, appointed... ... as secretary of health, education and welfare... Forty-two years passed before President Gerald Ford appointed Carla Hills as secretary of housing and urban development... Sixty years later President Bill Clinton appointed three women and eleven men to his cabinet."

"Perkins was... right in knowing that the fight to maintain labor standards would be ongoing. As recently as 1991, twenty-five workers died in a factory fire in Raleigh, North Carolina. They were trapped behind locked doors and blocked fire escapes. ...Nor would she be surprised to know that unemployment and healthcare are still problems. ...But she trusted that there would be another generation... who believed in social justice and who would fight to make life better for all Americans."

"She inherited part of a tradition of service. She was its caretaker for a little while, and she passed it on to another generation. ...[T]here was a timelessness and a transcendence to the quality of her work, just a natural part of the American society..."

"During her 12 years as Secretary of Labor, Frances Perkins suffered public insults, attacks on her manner and dress, lies about her birth place and ethnicity, death threats, and finally an unsuccessful impeachment attempt. Through it all she worked 15 hour days to shorten work hours for others. She crusaded for the poor and homeless, even as her own home was broken by disease and separation."

"She was able to help weave the torn fabric of a failing democracy into a new design for government that would change life for every single American."

"Prior to the creation of Social Security only 1 out of every 100 Americans had any provision at all for retirement. Their bodies worn out, in poverty and misery, many of them were shipped to... the poor farm, warehouses of death where most of the elderly went to live and to die. Poverty is tough, misery is difficult, pain and suffering are hard, but nothing equals the loss of self-esteem in a person's life, and Frances Perkins changed that."

"Frances Perkins tried to... speak to a level of discontent... unhappiness... misery... [S]he was... unusually committed, unusually brave, alone in a world of men, moving into a sphere that no woman had ever moved into before. ...for all that we owe her a good deal of thanks."

"There is no contribution that a cabinet member has made in the history of this country that has had the lasting kind of effect on all of us, and the way we live, than what Francis Perkins did."

"[I]nto this enormous churning, seemingly endless insecure society, they introduced the notion of a secure society, social security. I do not believe that the Social Security Act would have made it into law without Francis Perkins."

"[S]he had that burdensome conscience that drove her to get something done that probably made the most significant difference in the life of America than almost anything that you can name."

"Everything looks like a failure in the middle."

"Powerlessness corrupts: absolute powerlessness corrupts absolutely."

"Nothing is accidental in the universe — this is one of my Laws of Physics — except the entire universe itself, which is Pure Accident, pure divinity. So it cannot be an accident that I think of you so constantly."

"The worst cynicism: a belief in luck."

"Old women snore violently. They are like bodies into which bizarre animals have crept at night; the animals are vicious, bawdy, noisy. How they snore! There is no shame to their snoring. Old women turn into old men."

"It is not her body that he wants but it is only through her body that he can take possession of another human being, so he must labor upon her body, he must enter her body, to make his claim."

"If you are a writer you locate yourself behind a wall of silence and no matter what you are doing, driving a car or walking or doing housework — you can still be writing, because you have that space."

"When people say there is too much violence in [my books], what they are saying is there is too much reality in life."

"Our enemy is by tradition our savior, in preventing us from superficiality."

"When poets — write about food it is usually celebratory. Food as the thing-in-itself, but also the thoughtful preparation of meals, the serving of meals, meals communally shared: a sense of the sacred in the profane."

"If food is poetry, is not poetry also food?"

"The television screen, so unlike the movie screen, sharply reduced human beings, revealed them as small, trivial, flat, in two banal dimensions, drained of color. Wasn’t there something reassuring about it! — that human beings were in fact merely images of a kind registered in one another’s eyes and brains, phenomena composed of microscopic flickering dots like atoms. They were atoms — nothing more. A quick switch of the dial and they disappeared and who could lament the loss?"

"Prose — it might be speculated — is discourse; poetry ellipsis. Prose is spoken aloud; poetry overheard. The one is presumably articulate and social, a shared language, the voice of "communication"; the other is private, allusive, teasing, sly, idiosyncratic as the spider’s delicate web, a kind of witchcraft unfathomable to ordinary minds."

"When you’re 50 you start thinking about things you haven’t thought about before. I used to think getting old was about vanity — but actually it’s about losing people you love. Getting wrinkles is trivial."

"Homo sapiens is the species that invents symbols in which to invest passion and authority, then forgets that symbols are inventions."

"Constant interruptions are the destruction of imagination."

"I can entertain the proposition that life is a metaphor for boxing — for one of those bouts that go on and on, round following round, jabs, missed punches, clinches, nothing determined, again the bell and again and you and your opponent so evenly matched it’s impossible not to see that your opponent is you... Life is like boxing in many unsettling respects. But boxing is only like boxing."

"Boxing is about being hit rather more than it is about hitting, just as it is about feeling pain, if not devastating psychological paralysis, more than it is about winning."

"Boxing is a celebration of the lost religion of masculinity all the more trenchant for its being lost."

"The spectacle of human beings fighting each other for whatever reason, including, at certain well-publicized times, staggering sums of money, is enormously disturbing because it violates a taboo of our civilization. Many men and women, however they steel themselves, cannot watch a boxing match because they cannot allow themselves to see what it is they are seeing. One thinks helplessly, This can’t be happening, even as, and usually quite routinely, it is happening. In this way boxing as a public spectacle is akin to pornography: in each case the spectator is made a voyeur, distanced, yet presumably intimately involved, in an event that is not supposed to happening as it is happening. The pornographic "drama," though as fraudulent as professional wrestling, makes a claim for being about something absolutely serious, if not humanly profound: it is not so much about itself as about the violation of a taboo. That the taboo is spiritual rather than physical, or sexual — that our most valuable human experience, love, is being is being desecrated, parodied, mocked — is surely at the core of our culture’s fascination with pornography."

"In any case, raw aggression is thought to be the peculiar province of men, as nurturing is the peculiar province of women... The psychologist Erik Erikson discovered that, while little girls playing with blocks generally create pleasant interior spaces and attractive entrances, little boys are inclined to pile up the blocks as high as they can and then watch them fall down: "the contemplation of ruins," Erikson observes, "is a masculine specialty.""

"Boxing has become America’s tragic theater."

"To be knocked out doesn’t mean what it seems. A boxer does not have to get up."

"[The] third man in the ring makes boxing possible."

"Love commingled with hate is more powerful than love. Or hate."

"Any number of definitions help to determine who we are. It doesn't hurt to be a woman writer, an American woman writer, American woman writer of the 21st century. I think all these descriptions of us — and they're descriptions and adjectives that pertain to you — none of them diminish you, really. I think that maybe there's a kind of deepening or expansion the more identifications you have."

"The written word, obviously, is very inward, and when we're reading, we're thinking. It's a sort of spiritual, meditative activity. When we're looking at visual objects, I think our eyes are obviously directed outward, so there's not as much reflective time. And it's the reflectiveness and the spiritual inwardness about reading that appeals to me."

"It's one of those secrets that's embarrassing to acknowledge, but we do love our students."

"Very few writers of distinction in fact were outstanding as undergraduates."

"There is the expectation that a younger generation has the opportunity to redeem the crimes and failings of their elders and would have the strength and idealism to do so."

"At a time when politics deals in distortions and half truths, truth is to be found in the liberal arts. There's something afoot in this country and you are very much a part of it."

"We all have numerous identities that shift with circumstances. The writing self is likely to be a highly private, conjured sort of being — you would not find it in a grocery store."

"If I’m required to identify myself on a form, I write “teacher.” I’ve been a teacher almost as long as I’ve been writing. [Pause.] I think of myself less as a writer than as a person who writes — or tries to. Each morning is a kind of obstacle course in which the obstacles seem to have all the advantage."

"Any kind of creative activity is likely to be stressful. The more anxiety, the more you feel that you are headed in the right direction. Easiness, relaxation, comfort — these are not conditions that usually accompany serious work."

"The writer is a “somewhat mystical” — or do I mean “mythical”? — person."

"Writers and artists never pay attention to advice given by their elders, quite rightly. The only worthwhile advice is the most general: Keep trying, don’t give up, don’t be discouraged, don’t pay attention to detractors. Everyone knows this."

"My theory is that literature is essential to society in the way that dreams are essential to our lives. We can’t live without dreaming — as we can’t live without sleep. We are “conscious” beings for only a limited period of time, then we sink back into sleep — the “unconscious.” It is nourishing, in ways we can’t fully understand."

"I think that art is the commemoration of life in its variety. The novel, for instance, is “historic” in its embodiment in a specific place and time and its suggestion that there is meaning to our actions. Without the stillness, thoughtfulness and depths of art, and without the ceaseless moral rigors of art, we would have no shared culture — no collective memory. As it is, in contemporary societies, where so much concentration is focused on social media, insatiable in its myriad, fleeting interests, the “stillness and thoughtfulness” of a more permanent art feels threatened."

"Being a sex symbol has to do with an attitude, not looks. Most men think it's looks, most women know otherwise."

"I'm not going to throw my imagination away. I refuse to lie down to expectation. If I can just hold out till I'm thirty, I'll be incredible."

"I'll stand with President Bush on national security, the war on terrorism and to disarm Saddam Hussein."

"I have supported the President in his efforts to disarm Saddam Hussein. I think Iraq poses a threat to the region; he poses a threat to our interests both abroad and here at home. And, I think it is important for the President to build support among our allies, to build support at the UN for what he's doing, but that face is that Saddam Hussein over last 11 years has refused to obey 16 UN resolutions. He is a megalomaniac. He's been a threat to his own people. And we can't negotiate with him in the same way that we've been able to negotiate with the heads of other opposing nations."

"I supported the Bush tax cut."

"I appreciate your concerns, and we have to be cautious and deliberate; however, I do agree with President Bush that Saddam has got to go. He poses too much of a threat."

"I want to reiterate my support for President Bush's goals for regime change in Iraq."

"Bridges are thresholds to other realities, archetypal, primal symbols of shifting consciousness. They are passageways, conduits, and connectors that connote transitioning, crossing borders, and changing perspectives. Bridges span liminal (threshold) spaces between worlds, spaces I call nepantla, a Nahuatl word meaning tierra entre medio. Transformations occur in this in-between space, an unstable, unpredictable, precarious, always-in-transition space lacking clear boundaries. Nepantla es tierra desconocida, and living in this liminal zone means being in a constant state of displacement--an uncomfortable, even alarming feeling. Most of us dwell in nepantla so much of the time it’s become a sort of “home.” Though this state links us to other ideas, people, and worlds, we feel threatened by these new connections and the change they engender."

"The Chicano Movement coalesced identity and I have a lot of respect for it despite its sexist attitudes. For that reason it started diminishing. It's not dead, but the male aspect of it is diminishing because the men would not confront thing but racial issues. The movement to me is now like a mosaic with all these little pieces. The little pieces are the ones that are now being activated so that a poet like Lorna Dee Cervantes is her own little miniature movement. Francisco Alarcón, Norma Alarcón, José Limón, all the people who are writing are carrying out the struggle against domination and subordination in the kinds of things they focus on-language, folklore, just anything."

"The soul uses everything to further its own making. … States which disrupt the smooth flow (complacency) of life are exactly what propel the soul to do its work: make soul, increase consciousness of itself. Our greatest disappointments and painful experiences—if we can make meaning out of them—can lead us toward becoming more of who we are."

"At some point, on our way to a new consciousness, we will have to leave the opposite bank, the split between the two mortal combatants somehow healed so that we are on both shores at once and, at once, see through serpent and eagle eyes. Or perhaps we will decide to disengage from the dominant culture, write it off all together as a lost cause, and cross the border into a wholly new and separate territory. Or we might go another route. The possibilities are numerous once we decide to act and not react."

"That focal point or fulcrum, that juncture where the mestiza stands, is where phenomena tend to collide. It is where the possibility of uniting all that is separate occurs. This assembly is not one where severed or separated pieces merely come together. Nor is it a balancing of opposing powers. In attempting to work out a synthesis, the self has added a third element which is greater than the sum of its severed parts. That third element is a new consciousness&mdash;a mestiza consciousness."

"They'd like to think I have melted in the pot. But I haven't. We haven't."

"A misinformed people is a subjugated people."

"I did participate in the Chicano Movement. Actually, I started out with MECHA, a Mexican American youth organization. Also I was involved with different farm worker activities in South Texas and later in Indiana. When I became more recognized as a writer, I started articulating a lot of these feminist ideas that were a kind of continuation of the Chicano Movement. But I call it "El Movimiento Macha." A marimacha is a woman who is very assertive. That is what they used to call dykes, marimachas, half-and-halfs. You were different, you were queer, not normal, you were marimacha. I had been witnessing all these Chicana writers, activists, artists and professors who were very strong and therefore very marimacha. So I named it "El Movimiento Macha" as the Chicano Civil Rights Movement kind of petered out. And there were women like myself, many Chicanas, who were already questioning, having problems with the guys who were ignoring women's issues. Therefore, in the eighties and nineties, there are all these women-Chicana activists, writers and artists-around, and I listen to them, read them and reflect their influence on my life as well. What you could say is that in the sixties and the early seventies the Chicanos were at the controls. They were the ones who were visible, the Chicano leaders. Then in the eighties and nineties, the women have become visible. I see a lot of Chicanas when I travel. They come up to me, and while we are talking I ask them about their role models. They mention names like Cherríe Moraga, Gloria Anzaldúa and other Chicana authors. It is, and will continue to be, women that they are reading, that they respect. Not the guys. So it-the Chicano Movement-has shifted into the Movimiento Macha."

"when Chicanas read Borderlands, when it was read by little Chicanas in particular, it somehow legitimated them. They saw that I was code-switching, which is what a lot of Chicanas were doing in real life as well, and for the first time after reading that book they seemed to realize, "Oh, my way of writing and speaking is okay" and, "Oh, she is writing about La Virgen de Guadalupe, about la Llorona, about the corridos, the gringos, the abusive, et cetera. So if she [Gloria Anzaldúa] does it, why not me as well?" The book gave them permission to do the same thing. So they started using code-switching and writing about all the issues they have to deal with in daily life. To them, it was like somebody was saying: You are just as important as a woman as anybody from another race. And the experiences that you have are worth being told and written about."

"My whole struggle is to change the disciplines, to change the genres, to change how people look at a poem, at theory or at children's books. So I have to struggle between how many of these rules I can break and how I still can have readers read the book without getting frustrated."

"More and more people today become border people because the pace of society has increased. Just think about multi-media, computers and World Wide Web, for example. By the Internet you can communicate instantly with someone in India or somewhere else in the world, like Australia, Hungary or China. We are all living in a society where these borders are transgressed constantly."

"I also want Chicano kids to hear stuff about la Llorona, about the border, et cetera, as early as possible. I don't want them to wait until they are eighteen or nineteen to get that information. I think it is very important that they get to know their culture already as children. Here in California I met a lot of young Chicanos and Chicanas who didn't have a clue about their own Chicano culture. They lost it all. However, later on, when they were already twenty, twenty-five or even thirty years old, they took classes in Chicano studies to learn more about their ancestors, their history and culture. But I want the kids to already have access to this kind of information. That is why I started writing children's books. So far I have had two bilingual books published, and I am writing the third one at the moment. This is going to be more for juvenile readers, little boys and girls who are like ages eleven to twelve. Next I want to write a book for young adults who are about fifteen to sixteen years old as well. With my children's books I want to provide them with more knowledge about their roots and, by doing so, give them the chance to choose. To choose whether they want to be completely assimilated, whether they want to be border people, or whether they want to be isolationists."

"I am a seventh generation American and so I don't have any 'real Mexican' roots. So this is what happened to someone living at the border like me: My ancestors have always lived with the land here in Texas. My indigenous ancestors go back twenty to twenty-five thousand years and that is how old I am in this country. My Spanish ancestors have been in this land since the European takeover which pulled migration from Spain to Mexico. Texas was part of a Mexican state called Tamaulipas. And Texas, New Mexico, Arizona, and part of California and Colorado, were part of the northern section of Mexico. It was almost half of Mexico that the U.S. cheated Mexico out of when they bought it by the Treaty of Guadalupe-Hidalgo. By doing so they created the borderlands. The Anzaldúas lived right at the border. Therefore the ones of our family who ended up north of the border, in the U.S., were the Anzaldúas with an accent, whereas the ones that still lived in Mexico dropped their accent after a while. As the generations then went by, we lost contact with each other. Nowadays the Anzaldúas in the United States no longer know the Anzalduas in Mexico. The border split my family, so to speak."

"The feeling of not belonging to any culture at all, of being an exile in all the different cultures. You feel like there are all these gaps, these cracks in the world. In that case I would draw a crack in the world. Then I start thinking: "Okay, what does this say about my gender, my race, the discipline of writing, the U.S. society in general and finally about the whole world?" And I start seeing all these cracks, these things that don't fit. People pass as though they were average or normal; however, everybody is different. There is no such thing as normal or average. And your culture says: "That is reality!" Women are this way, men are this way, white people are this way. And you start seeing behind that reality. You see the cracks and realize that there are other realities. Women can be this or that, whites can be this or that. Besides physical reality there might be a spiritual reality. A parallel world, a world of the supernatural. After having realized all these cracks, I start articulating them and I do this particularly in the theory. I have stories where these women, these prietas-they are all prietas-actually have access to other worlds through these cracks. So I take these major things, I just go with it and work it out as much as I can. I bring the concept of borders and borderlands more into unraveling all that, too. And I now call it Nepantla, which is a Nahuatl word for the space between two bodies of water, the space between two worlds. It is a limited space, a space where you are not this or that but where you are changing. You haven't got into the new identity yet and haven't left the old identity behind either-you are in a kind of transition. And that is what Nepantla stands for. It is very awkward, uncomfortable and frustrating to be in that Nepantla because you are in the midst of transformation."

"Gender is an important issue, too, as in most of the major religions in the world-like Christianity, Hindi and Islam-women are second-place and inferior. Women are regarded as nothing and often treated worse than cattle. In all these religions there is that attitude underneath. But yes, Christianity has cleaned up a lot of that. However, if you look at all the violence towards women, women are battered, molested, raped or killed-for example, one out of every three women in this country gets molested-there is a deep hatred and fear of women. So, yeah, the white culture emphasizes that we are all equal, men and women. However, underneath all that there is this violence against women, all this negative stuff about women. So if you can see through that illusion, through those cracks, you can see to that reality-of Protestantism, Christianity, Judaism, Hindi, Islam and Moslem, the major religions in the world-that they still have that negative attitude towards women as they continue to regard and treat them as inferior beings."

"When you go through a heavy difficult time, and you don't have the resources, you can't go to anybody in the society or in the community, you finally fall back on yourself. What I did was that I started breathing. I had to like breathing and to start meditating in order to get through the pain and that whole difficult period. And all that reconnected me with nature, from which I had gotten away. So this is why I like to live at the ocean, like I do now here in Santa Cruz. You know, to live near the ocean means that you just go there and then get another infusion of energy. All the petty problems you have fall away because of the presence of the ocean. It therefore is a real spiritual presence for me. I feel that way with some trees, the wind, serpents, snakes, deserts, too. So in the periods that I was going through, my very darkest times when there was nobody there for me, I realized that at least I had to be there for me."

"An addiction (a repetitious act) is a ritual to help one through a trying time; its repetition safeguards the passage, it becomes one's talisman, one's touchstone. If it sticks around after having outlived its usefulness, we become "stuck" in it and it takes possession of us. But we need to be arrested. Some past experience or condition has created this need. This stopping is a survival mechanism, but one which must vanish when it's no longer needed if growth is to occur."

"Wild tongues can't be tamed, they can only be cut out."

"Like all people, we perceive the version of reality that our culture communicates. Like others having or living in more than one culture, we get multiple, often opposing messages. The coming together of two self-consistent but habitually incomparable frames of reference causes un choque, a cultural collision."

"Who is to say that robbing a people of its language is less violent than war?"

"The answer to the problem between the white race and the colored, between males and females, lies in healing the split that originates in the very foundation of our lives, our culture, our languages, our thoughts. A massive uprooting of dualistic thinking in the individual and collective consciousness is the beginning of a long struggle, but one that could in our best hopes, bring us to the end of rape, of violence, of war."

"I preferred the world of imagination to the death of sleep"

"only through the body, through the pulling of flesh, can the human soul be transformed. And for images, words, stories to have this transformative power, they must arise from the human body--flesh and bone--and from the Earth's body--stone, sky, liquid, soil."

"Borders are set up to define the places that are safe and unsafe, to distinguish us from them. A border is a dividing line, a narrow strip along a steep edge. A borderland is a vague and undetermined place created by the emotional residue of an unnatural boundary. It is in a constant state of transition. The prohibited and forbidden are its inhabitants."

"Those who are pushed out of the tribe for being different are likely to become more sensitized (when not brutalized into insensitivity)."

"Alienated from her mother culture, ‘alien' in the dominant culture, the woman of color does not feel safe within the inner life of her Self. Petrified, she can’t respond, her face caught between los intersticios, the spaces between the different worlds she inhabits."

"There is something compelling about being both male and female, about having an entry into both worlds. Contrary to some psychiatric tenets, half and halfs are not suffering from a confusion of sexual identity, or even from a confusion of gender. What we are suffering from is an absolute despot duality that says we are able to be only one or the other. It claims that human nature is limited and cannot evolve into something better. But I, like other queer people, am two in one body, both male and female. I am the embodiment of the hieros gamos: the comig together of opposit qualities within."

"The skin of the earth is seamless. The sea cannot be fenced, El mar does not stop at borders"

"(Q: Did people in your family tell stories about their own lives?) A: Some of the stories had to do with animals. My father told about black ghost dogs, espantos, and Mamágrande Ramona told rabid coyote stories and stories of Pancho Villa coming across the border and raiding the pueblos."

"When everybody says "lesbian," a word connected with Sappho and the island of Lesbos, that automatically means that your forefathers and foremothers are European, that George Washington is the father of our country and Columbus discovered America-all false assumptions."

"I'm using the word nos/otras. Otras means other and nos means us, we. We don't have to keep using the oppositional language of the fathers. We were taught to write and think like these theorists. It's complicitous for somebody who is an "other" to be using "their" terms and "their" styles all the time. It's like fighting them with their own language. Audre Lorde said it very succinctly: "You cannot use the master's tools to dismantle the master's house."

"the lesbian community is under siege, we always try to present to the heterosexual community the idealized version, but I do not think that's a good way to do it, even though I can understand where it's coming from. ("Valerie Miner talked about the kinds of self-censorship she finds in her work when she starts thinking she should present only positive images of lesbians or working-class people.") Yes. In that poem and also in the poem "Night Voice" I do that. There's this whole controversy now over media images of lesbians and gays and bisexuals. It's brought out in movies like Basic Instinct and Silence of the Lambs where they are presented as killers. It comes up in the novels of P. D. James, where she has these criminals who are lesbians or gay men. And I hate that. But, at the same time, I want the dirty laundry to be out there, whether it's on the Mexican culture or the lesbian culture or the bisexual. And I'm not sure how you do that."

"Why am I compelled to write? Because the writing saves me from this complacency I fear. Because I have no choice. Because I must keep the spirit of my revolt and myself alive. Because the world I create in the writing compensates for what the real world does not give me. By writing I put order in the world, give it a handle so I can grasp it. I write because life does not appease my appetites and hunger. I write to record what others erase when I speak, to rewrite the stories others have miswritten about me, about you."

"Many have a way with words. They label themselves seers but they will not see. Many have the gift of tongue but nothing to say. Do not listen to them. Many who have words and tongue have no ear, they cannot listen and they will not hear. (p. 171)"

"Write with your eyes like painters, with your ears like musicians, with your feet like dancers. You are the truthsayer with quill and torch. Write with your tongues of fire. Don't let the pen banish you from yourself. (p. 171)"

"We are not reconciled to the oppressors who whet their howl on our grief. We are not reconciled. (p. 171)"

"Perhaps like me you are tired of suffering and talking about suffering, estás hasta el pescuezo de sufrimiento, de contar las lluvias de sangre pero no las lluvias de flores (up to your neck with suffering, of counting the rainsof blood but not the rains of flowers)."

"Basta de gritar contra el viento-toda palabra es ruido si no está acompañada de acción (enough of shouting against the wind-all words are noise if not accompanied with action)."

"We have come to realize that we are not alone in our struggles nor separate nor autonomous but that we-white black straight queer female male-are connected and interdependent. We are each accountable for what is happening down the street, south of the border or across the sea. And those of us who have more of anything: brains, physical strength, political power, spiritual energies, are learning to share them with those that don't have."

"With This Bridge comenzado a salir de las sombras; hemos comenzado a reventar rutina costumbres opresivas y a aventar los tabues; hemos comenzado a acarrear con orgullo la tarea de deshelar corazones y cambiar conciencias (we have begun to come out of the shadows; we have begun to break with routines and oppressive customs and to discard taboos; we have commenced to carry with pride the task of thawing hearts and changing consciousness). Mujeres, a no dejar que el peligro del viaje y la inmensidad del territorio nos asuste-a mirar hacia adelante y a abrir paso en el monte (Women, let's not let the danger of the journey and the vastness of the territory scare us-let's look forward and open paths in these woods). Caminante, no hay puentes, se hacen puentes al andar (Voyager, there are no bridges, one builds them as one walks)."

"Like a stone thrown into a pool, this book's ripples have touched people on numerous shores, affecting scholars and activists throughout the world."

"Among the ashes traces of our roots glow like live coals illuminating our past, giving us sustenance for the present and guidance for the future."

"The seed for this book came to me in the mid-seventies in a graduate English class taught by a "white" male professor at the University of Texas at Austin. As a Chicana, I felt invisible, alienated from the gringo university and dissatisfied with both el movimiento Chicano and the feminist movement. Like many of the contributors to Bridge I rebelled, using writing to work through my frustrations and make sense of experiences."

"collectively we've gone far, but we've also lost ground-affirmative action has been repealed, the borders have been closed, racism has taken new forms and it's as pervasive as it was twenty-one years ago. Some of the cracks between the worlds have narrowed, but others have widened-the poor have gotten poorer, the corporate rich have become billionaires. New voices have joined the debate, but others are still excluded."

"Later I taught a course in Chicano Studies titled La Mujer Chicana. Having difficulty finding material that reflected my students' experiences I vowed to one day put Chicanas' and other women's voices between the covers of a book."

"Subtle forms of political correctness, self-censorship, and romanticizing home racial/ethnic/class communities imprison us in limiting spaces. These categories do not reflect the realities we live in, and are not true to our multicultural roots. Liminality, the in-between space of nepantla, is the space most of us occupy. We do not inhabit un mundo but and we need to allow these other worlds and peoples to join in the feminist-of-color dialogue. We must be wary of assimilation but not fear cultural mestizaje. Instead we must become nepantleras and build bridges between all these worlds as we traffic back and forth between them, detribalizing and retribalizing in different and various communities."

"daring to make connections with people outside our "race" necessitates breaking down categories. Because our positions are nos/otras, both/and, inside/outside, and inner exiles we see through the illusion of separateness. We crack the shell of our usual assumptions by interrogating our notions and theories of race and other differences. When we replace the old story (of judging others by race, class, gender, and sexual groupings and using these judgments to create barriers), we threaten people who believe in clearly defined mutually exclusive categories. The same hands that split assumptions apart exchange of stories."

"Our images/feelings/thoughts have to be conflicted before we see the need for change."

"For positive social change to happen we need to envision a different reality, dream new blueprints for it, formulate new strategies for coping in it."

"May our voices proclaim the bonds of bridges."

"Though modern therapies exhort you to act against your passions (compulsions), claiming health and integration lies in that direction, you've learned that delving more fully into your pain, anger, despair, depression will move you through them to the other side, where you can use their energy to heal."

"The solution to your depression lies en esa cueva oscura [in this dark cave] and a deeper integration of your psyche."

"Her work is an exemplar of how to interpret from experience, and it also directs our attention to a process of connection between ourselves as women, and across the many boundaries of difference."

"Gloria Anzaldúa declares: "I will not glorify those aspects of my culture which have injured me and which have injured me in the name of protecting me. So don't give me your tenets and your laws. Don't give me your lukewarm gods. What I want is an accounting with all three cultures-white, Mexican, Indian." In her demand for "an accounting" with the many cultures and communities that define her identity, Anzaldúa articulates una cultura mestiza, an agonistic and innovative feminism whose democratic receptivity is characterized by its emphasis on contentious encounters that cut across multiple axes of difference."

"she was instrumental in revisioning feminism to embrace the concerns of lesbians and women of color."

"This is the oppressor's languages yet I need it to talk to you." Adrienne Rich's words...I know that it is not the English language that hurts me, but what the oppressors do with it, how they shape it to become a territory that limits and defines, how they make it a weapon that can shame, humiliate, colonize. Gloria Anzaldúa reminds us of this pain in Borderlands/La Frontera when she asserts, "So, if you want to really hurt me, talk badly about my language."

"Gloria Anzaldúa has consistently modelled commitment to writing as a life-organizing principle; in addition, Gloria, an old friend, and Chrystos, a new one, gave me courage to write honestly about violence."

"Shame is a knife that carves out a culture's heart. To name, describe and defy shame is thus a profoundly rebellious, strengthening act, and nobody writes about shame like Gloria Anzaldúa-the shame of the other, the minority, the one whose face, hair, eyes, skin, speech, sexuality is different, not right...Those familiar with Anzaldúa's writing from This Bridge Called My Back, the groundbreaking collection she co-edited with Cherrie Moraga, know her as one of the most important and original voices of Third World feminism. In the borderlands new creatures come into being, including the "new mestiza" Anzaldúa celebrates in some of the boldest experimental writing to come out of the women's movement. Monique Wittig comes to mind, experimenting with language as well as form, or June Arnold, or the innovative English/Yiddish poetry of Irena Klepfisz, cited several times by Anzaldúa...the dominant note in the book is neither scolding nor grim. Anzaldúa loves her culture, language, people. Many of the poems are wildly humorous or optimistic simply by dint of their inventiveness ("Interface" or "Holy Relics," for example). She invokes new human possibility in the name of the new mestiza charged with pulling the human race into a future free from destruction, exploitation or oppression."

"In the '80s, when I -- I've written about this -- I was rooming with Gloria Anzaldúa, who was a Chicana lesbian writer from Texas. And we were teaching in a program in Santa Cruz -- a summer three-week -- I think it was a three-week program. It was called Women's Voices, and it was about -- it was a writing program,...We sort of introduced ourselves to each other, and -- she did ask me how come I never used Yiddish, and I thought that was sort of an interesting question, since it had never even occurred to me. I mean, I think I used two Yiddish words up until then."

"The most striking change during the past 20 years can be seen in attitudes toward homophobia. In the late 1960s and early 1970s, an almost total silence hung over gay and lesbian advocacy. No openly gay person could be a movement leader. Today homophobia persists; most progressive, straight Chicanos as well as Chicanas still fail to see gay and lesbian rights as another struggle of other oppressed people. Too many still fail to see homophobia as a sometimes murderous force of discrimination. But the situation has improved, especially in some major cities, in academia and among youth...The work of Chicana lesbian artists and intellectuals such as Gloria Anzaldúa and Cherríe Moraga has been crucial to this liberation, with benefits going beyond las lesbianas. Wherever one finds strong voices for women among Chicanas, they often come from Lesbians."

""To survive the borderlands/you must live sin fronteras/be a crossroads." Those words convey Gloria E. Anzaldúa's essence as she wrote so powerfully about the many kinds of borderlands we confront in life...Her death from diabetes marks the loss of a great feminist philosopher whose ideas live on."

"I saw Anzaldúa in action at a workshop on the creative process. "How's that for drama?" she asked us, having covered a portable blackboard with drawings. "I lecture with pictures," she explained, going on to trace the significance of these personal hieroglyphics. After she read us one of her poems in Spanish: "I know that was frustrating for many of you, but I wanted you to see what it feels like to be locked out of the language because you don't know it. I was punished for speaking Spanish in school.""

"What I like about Chicana writers like Gloria Anzaldúa, Cherrie Moraga, and others is that they have very important things to say. They have a vision, a feminist vision."

"Gloria Anzaldúa, disentangling the heavy hanging strands fringing the cave of mestiza consciousness, finds speechlessness compounded by femaleness, and both by the fact of being alien, "queer," not a woman in her culture's eyes. Her sense of identity is more complicated than Baca's because she's forced to transform many layers of negativity surrounding femaleness itself-images of Malintzin, the Indian woman as betrayer, of la chingada, the Indian woman as the fucked-one, of la Llorona, eternally mourning, long-suffering mother-and to confront the despot duality of simplistic masculine/feminine: I, like other queer people, am two in one body, both male and female. I am the embodiment of the hieros gamos: the coming together of opposite qualities within.""

"What W. E. B. Du Bois described as the "veil" that barred African Americans from the White American world can be productively understood in relation to Latinx subjectivities by drawing on Anzaldúa's theorization of exclusion in Borderlands/La Frontera (1987). For Anzaldúa, borders are recursive structures that can be reproduced on a number of scales, such that the "color line" (in Du Bois' terms) is just one of many possible sites for the production of exclusion and double-consciousness. In her formulation of a New Mestiza Consciousness, the racial and economic exclusion caused by colonialism must always be understood in relation to the sexual and gender domination of patriarchy. Anzaldúa's Chicana feminism involves the experience of multiple forms of double-consciousness in response to the multiplicity of power. In some places, Anzaldúa characterizes her lesbian Chicana feminist consciousness as a "Shadow-Beast... that refuses to take orders from outside authorities... that hates constraints of any kind, even those self-imposed" (1987:38)...What Du Bois' navigates as transcendence around and above the exclusionary veil, allowing him to access both the Black and White worlds, Anzaldúa approaches with a hopeful ambivalence: she is without country as a Mestiza, yet possesses all countries through the potential for feminine kinship: she is without race as a lesbian, yet identifies with all races as part of a queer diaspora; and she is without culture as a staunch critic of patriarchal beliefs and practices, yet fully cultural as a creative participant in the production of an emergent reality (1987:102-103)."

"The works of Chicana lesbian writers Gloria Anzaldúa, Cherrie Moraga, Emma Pérez, Ana Castillo, Alicia Gaspar de Alba, Carla Trujillo, and many others bring out the pain and isolation, but, as important, their joys, self-respect, courage, and dignity."

"The migrants' plight has transformed border crossings into a key image in contemporary Latin American art and poetry. José Martí, who lived in exile in New York, said that shame of the indigenous mother culture is at the core of Latin America's dependency, fueling the sell-out of natural resources and the cycle of poverty. Gamaliel Churata concurs. It is no coincidence that the main theorization on this issue has come from the work of Gloria Anzaldúa, a mestiza born and raised on the border. She writes: "The U.S. Mexican border is an open wound where the Third World grates against the first and bleeds. . . . We, indias y mestizas, police the Indian in us, brutalize and condemn her." In her work, the negative space that defines women by what they "are not" (nonwhite, non-male), is transformed into creative space, by a will "to fashion my own gods out of my entrails. " Her work indicates the difficult edge all mestizos navigate, the hidden rage and complex paradoxes that women poets often acknowledge."

"Poetry is a magic of pauses ... not a thing of tunes, but of heightened consciousness."

"One writes because one has a burning desire to objectify what it is indispensable to one's happiness to express."

"Precision, economy of statement, logic employed to ends that are disinterested ... liberate the imagination."

"You know I don't really understand much of my poetry myself. Of course, I was convinced I understood it when I wrote it !"

"I don't consider In Distrust of Merits a poem. It's just a burst of feelings. It's emotion recorded, a 'haphazard form ' a protest."

"I think books are chiefly responsible for my dogged self determined efforts to write; books & verisimilitude; I like to describe things."

"For me, a poem starts when a felicitious phrase springs to mind."

"I never plan a stanza, words cluster like chromosomes determining the procedure, later, I may influence or thin it."

"What I write could only be called poetry because there is no other category to put it."

"Poetry is: a classifying, a botanizing, a voracity of contemplation, a pleasure, an indulgence, an infatuation in which the actual is a deft benficence."

"I have been influenced by the Bible, Bach's music and contemporarily by Pound, Eliot, Stevens, Williams and Hopkins."

"A writer is unfair to himself when he is unable to be hard on himself."

"Omissions are not accidents."

"A willingness to satisfy contradictory objections to one's manner of writing might turn one's work into the donkey that finally found itself being carried by its masters, since some readers suggest that quotation marks are disruptive of pleasant progress; others, that notes to what should be complete are a pedantry or evidence of an insufficiently realized task. But since in anything I have written, there have been lines in which the chief interest is borrowed, and I have not yet been able to outgrow this hybrid method of composition, acknowledgements seem only honest. Perhaps those who are annoyed by provisos, detainments, and postscripts could be persuaded to take probity on faith and disregard the notes."

"Everything I have written is the result of reading or of interest in people."

"War is pillage versus resistance and if illusions of magnitude could be transmuted into ideals of magnanimity, peace might be realized."

"He fights and he writes. Is there something I have missed? He is a smiling pugilist."

"I have learned more from Ezra Pound about writing than from anyone else."

"Music should be directed by the ear, poetry by the imagination"

"There is an inevitable connection between music and poetry."

"I tend to write in patterned arrangement with rhymes.. I try to secure an effect of flowing continuity and the correspondence between verse and music."

"I look upon verse as an exercise in composition."

"Whatever it is.. poem.. play, story..it must hold attention."

"Yes, I believe in prayer, as a mystery which can endow one with more power perhaps than any other spiritual mystery, yet a mystery that cannot be exposited to a point where it is not a mystery."

"One may be pardoned, yes I know one may, for love for love, undying (Ephesians 6:24)"

"Blessed the man whose faith is different from possessiveness - of a kind not framed by 'things which do appear' ( Hebrews 11:3)"

"There is hate's crown beneath which all is death; there's love without which none is king."

"There never was a war that was not inward; I must fight till I conquered in myself what causes war"

"In Homer, existence is flawed; transcendence, conditional; ' the journey from sin to redemption, perpetual',"

"Tell me, Tell me where might there be a refuge for me from egocentricity and its propensity to bisect, mis-state, misunderstand and obliterate continuity?"

"O to be a dragon, a symbol of the power of Heaven — of silkworm size or immense; at times invisible. Felicitous phenomenon!"

"You are not male nor female, but a plan deep-set within the heart of man."

"Consume hostility; employ your weapon in this meeting-place of surging enmity! Insurgent feet shall not outrun multiplied flames, O Sun."

"Poetry I too, dislike it: there are things that are important beyond all this fiddle, Reading it, however, with a perfect contempt for it one discovers in it after all, a place for the genuine."

"If you demand on the other hand, the raw material of poetry in all its rawness and that which is on the other hand genuine, you are interested in poetry."

"'Hebrew poetry is, prose with a sort of heightened consciousness' Ecstasy affords the occasion expediency, determines the form"

"that which is impossible to force, it is impossible to hinder."

"My father used to say "Superior people never make long visits.""

"The deepest feeling always shows itself in silence; not in silence, but restraint."

"This is a strange fraternity — these sea lions and land lions, land unicorns and sea unicorns; the lion civilly rampant, tame and concessive like the long-tailed bear of Ecuador — the lion standing up against this screen of woven air which is the forest: the unicorn also, on its hind legs in reciprocity."

"So wary as to disappear for centuries and reappear but never caught, the unicorn has been preserved by an unmatched device wrought like the work of expert blacksmiths ..."

"He's not out seeing a sight but the rock crystal thing to see — the startling El Greco brimming with inner light — that covets nothing that it has let go. This then you may know as the hero."

"What is our innocence, what is our guilt? All are naked, none is safe."

"Beauty is everlasting and dust is for a time."

"Some speak of things we know, as new; And you, of things unknown as things forgot."

"We Call Them the Brave who likely were reluctant to be brave."

"What of it? We call them brave perhaps? Yes; what if the time should come when no one will fight for anything and there's nothing of worth to save."

"Maine should be pleased that its animal is not a waverer, and rather than fight, lets the primed quill fall. Shallow oppressor, intruder, insister, you have found a resister."

"A symbol from the first, of mastery, experiments such as Hippocrates made and substituted for vague speculation stayed the ravages of plague."

"Staff and effigy of the animal which by shedding its skin is a sign of renewal — the symbol of medicine."

"The problems is mastered — insupportably tiring when it was impending. Deliverance accounts for what sounds like axiom. The Gordian knot need not be cut."

"Love, ah Love, when your slipknot's drawn, One can but say, "Farewell, good sense.""

"We are what we were at birth, and each trait has remained in conformity with earth's and with heaven's logic: Be the devil's tool, resort to black magic, None can diverge from the ends which Heaven foreordained."

"Marianne Moore is fundamental, and not only for having published poets of great intensity, such as Hart Crane, in the Dial, her splendid poetry review. It is difficult to define her contribution, so decisive it appears to me, but I am certain that she is our most original poetess, the one who has brought a brilliant precision to poetic language by means of a meticulous conservatism. Her extremely personalized style is at this moment influencing the young poets of the United States. She has succeeded in introducing a great variety of poetic motives, maintaining the ancestral, 'out-of-date' virtues of American culture-such as irony, a subtle sense of humor, understatement-while keeping herself at the same time within the creative vanguard of poetry in the English language."

"Although Le Guin tended to discount the distinction between dream-world and "real" world, she made a sharp distinction between the real world and the world of science fiction. When asked if there is really a difference between what we call reality and science fiction, she retorted decisively: "You bet you there is. You keep that firmly in mind. It's a fiction. You know what Marianne Moore said about imaginary gardens with real toads-sometimes there are real gardens with imaginary toads in them. But it's a mixture. Fiction writers write fiction, particularly in science fiction. People forget this and say they are describing reality or they are predicting reality. But the very most that a fiction writer can do is offer an option.""

"I created a "dream world" that I tried grounding absolutely and solidly in a real place, the Napa Valley, which I know stone by stone. Marianne Moore said real toads in imaginary gardens is what poetry is about. Well, what I did was create imaginary toads in a real garden. I tried working out in that book the world that I think I would like best to live in. Although this one will do."

"Until recently this female anger and this furious awareness of the Man's power over her were not available materials to the female poet, who tended to write of Love as the source of her suffering, and to view that victimization by Love as an almost inevitable fate. Or, like Marianne Moore and Elizabeth Bishop, she kept sexuality at a measured and chiseled distance in her poems."

"I discovered that the woman poet most admired at the time (by men) was Marianne Moore, who was maidenly, elegant, intellectual, discreet."

"The way a question is asked limits and disposes the ways in which any answer to it—right or wrong—may be given."

"If we would have new knowledge, we must get us a whole world of new questions."

"The men in the laboratory [...] cannot be said to observe the actual objects of their curiosity at all.[...] The sense data on which the propositions of modern science rest are, for the most part, little photographic spots and blurs, or inky curved lines on paper.[...] What is directly observable is only a sign of the "physical fact"; it requires interpretation to yield scientific propositions."

"Common-sense knowledge is prompt, categorical, and inexact."

"It is the historical mind, rather than the scientific (in the physicist's sense), that destroyed the mythical orientation of European culture; the historian, not the mathematician, introduced the "higher criticism," the standard of actual fact. It is he who is the real apostle of the realistic age. Science builds its structure of hypothetical "elements" and laws of their behavior, touching on reality at crucial points.[…] But the historian does not locate known facts in a hypothetical, general pattern of processes; his aim is to link fact to fact, one unique knowable event to another individual one that begot it."

"Philosophical questions are not by their nature insoluble. They are, indeed, radically different from scientific questions, because they concern the implications and other interrelations of ideas, not the order of physical events; their answers are interpretations instead of factual reports, and their function is to increase not our knowledge of nature, but our understanding of what we know."

"Music is the tonal analogue of emotive life."

"Art is the creation of forms symbolic of human feeling."

"Tragedy dramatizes human life as potentiality and fulfillment. Its virtual future, or Destiny, is therefore quite different from that created in comedy. Comic Destiny is Fortune—what the world will bring, and the man will take or miss, encounter or escape; tragic Destiny is what the man brings, and the world will demand of him. That is his Fate."

"The arts objectify subjective reality, and subjectify outward experience of nature. Art education is the education of feeling, and a society that neglects it gives itself up to formless emotion. Bad art is corruption of feeling."

"The seeds of civilization are in every culture, but it is city life that brings them to fruition."

"Probably the profoundest difference between human and animal needs is made by one piece of human awareness, one fact that is not present to animals, because it is never learned in any direct experience: that is our foreknowledge of death. The fact that we ourselves must die is not a simple and isolated fact. It is built on a wide survey of facts that discloses the structure of history as a succession of overlapping brief lives, the patterns of youth and age, growth and decline; and above all that, it is built on the logical insight that one’s own life is a case in point. Only a creature that can think symbolically about life can conceive of its own death. Our knowledge of death is part of our knowledge of life."

"Philosophizing is a process of making sense out of experience, rather than adding to experience itself, as factual learning and experimental investigation do."

"Art is the objectification of feeling, and the subjectification of nature."

"In a work of art, however modest, the peculiar character of life is always reflected in the fact that it has no parts which keep their qualitative identity in isolation. In the simplest design, the virtual constituents are indivisible, and inalienable from the whole."

"The primal and perennial work of social organization is not to fix the bounds of behavior as permanent lines, which would make all evolutionary process impossible, but to retrieve the vital balance every time some act, public or private, has upset it."

"A passion for politics stems usually from an insatiable need, either for power, or for friendship and adulation, or a combination of both."

"There is, of course, a gold mine or a buried treasure on every mortgaged homestead. Whether the farmer ever digs for it or not, it is there, haunting his daydreams when the burden of debt is most unbearable."

"A man's memory is bound to be a distortion of his past in accordance with his present interests, and the most faithful autobiography is likely to mirror less what a man was than what he has become."

"Show me a character whose life arouses my curiosity, and my flesh begins crawling with suspense."

"Housework is a breeze. Cooking is a pleasant diversion. Putting up a retaining wall is a lark. But teaching is like climbing a mountain."

"There’s nothing that I would call ordinary audition about this at all. It doesn’t really.. It’s a curious thing that will be very difficult to explain. Somebody asked me, “Was it as though your hand was moving?” No. I wrote perfectly voluntarily in response to…I call it a voice, but “a voice” has sounds...or sounds as though it has something to do with hearing. And I didn’t hear anything. I think it’s the sort of hearing that you can’t really describe. It doesn’t have anything to do with ears, or waves hitting a drum or anything on that order. I don’t really know, I think maybe I’m using the wrong word when I say “hear.” I sort of recognized it, it was very rapid, I could even....if I didn’t catch a phrase, I could sort of say, “Would you mind doing that again?”"

"I am a very careless person in some ways, I lose everything. But I never lost anything of this Course. People would would stop me in the subway and say, “Miss, you forgot your something or other, and hand it back to me.” Taxis would honk their horns, you know and say, “You left something in the back seat.” My secretary would say, “Are you sure this belongs in this case report, it doesn't sound right?” It was impossible to lose this Course, and I tried. But it...followed me around in an odd kind of way. People would send it back to me, anything. And I always got it back. We never lost anything, which is incredible."

""I saw myself entering a cave in a rock formation on a bleak, windswept seacoast. The entrance to the cave was low, and the cave was quite deep. All I found in it was a very old and large parchment scroll. Its ends were rolled around heavy, gold-tipped poles, the two sides touching at the scroll's center and tied together by a strip of parchment that fell away as my fingers touched it. I untied the ends and opened the scroll just enough to expose the center panel, on which only two words were written; 'God is', and nothing else. …"As with the subway experience several years earlier, an aspect of the cave experience likewise found its way into the Course. The workbook states: "We say 'God is', and then we cease to speak, for in that knowledge words are meaningless" (W-pi. 169.5:4)."

"The course does not aim at teaching the meaning of love, for that is beyond what can be taught. It does aim, however, at removing the blocks to the awareness of love’s Presence, Which is your natural inheritance. The opposite of love is fear, but what is all encompassing can have no opposite."

"The purpose of time is to enable you to learn how to use time constructively. It is thus a teaching device and a means to an end. Time will cease when it is no longer useful in facilitating learning."

"Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it."

"The ancient owls' nest must have burned. Hastily, all alone, a glistening armadillo left the scene, rose-flecked, head down, tail down"

"The big fish tubs are completely lined with layers of beautiful herring scales and the wheelbarrows are similarly plastered with creamy iridescent coats of mail, with small iridescent flies crawling on them."

"Why should I be my aunt, or me, or anyone? What similarities boots, hands, the family voice I felt in my throat, or even the National Geographic and those awful hanging breasts held us all together or made us all just one?"

"From a magician's midnight sleeve the radio-singers distribute all their love-songs over the dew-wet lawns."

"The armored cars of dreams contrived to let us do so many a dangerous thing."

"Topography displays no favorites; North's as near as West. More delicate than the historians' are the map-makers' colors."

"I love Elizabeth Bishop, and I think that in Latin America she's really well known. I think she's much more well known than Lowell, I think because of her experience in Brazil...I think that Brazil allowed Elizabeth Bishop to be herself"

"I love poets who bring together poetry and life in all its motion: Neruda, Forché, Cardenal, Dugan, Bishop"

"I had felt drawn, but also repelled, by Bishop's early work-I mean repel in the sense of refusing access, seeming to push away. In part, my difficulties with her were difficulties in the poetry, of Bishop as a young poet finding her own level and her own language. But in part they were difficulties I brought with me, as a still younger woman poet already beginning to question sexual identity, looking for a female genealogy, still not yet consciously lesbian. I had not then connected the themes of outsiderhood and marginality in her work, as well as its encodings and obscurities, with a lesbian identity. I was looking for a clear female tradition; the tradition I was discovering was diffuse, elusive, often cryptic. Yet, especially given the times and customs of the 1940s and 1950s, Bishop's work now seems to me remarkably honest and courageous. Women poets searching for older contemporaries in that period were supposed to look to "Miss" Marianne Moore as the paradigm of what a woman poet might accomplish, and, after her, to "Miss" Bishop. Both had been selected and certified by the literary establishment, which was, as now, white, male, and at least ostensibly heterosexual. Elizabeth Bishop's name was spoken, her books reviewed with deep respect. But attention was paid to her triumphs, her perfections, not to her struggles for self-definition and her sense of difference. In this way, her reputation made her less, rather than more, available to me. The infrequency of her public appearances and her geographic remoteness-living for many years in Brazil, with a woman as it happened, but we didn't know that-made her an indistinct and a problematic life model for a woman poet."

"Until recently this female anger and this furious awareness of the Man's power over her were not available materials to the female poet, who tended to write of Love as the source of her suffering, and to view that victimization by Love as an almost inevitable fate. Or, like Marianne Moore and Elizabeth Bishop, she kept sexuality at a measured and chiseled distance in her poems."

"If by some magic, autism had been eradicated from the face of the earth, then men would still be socializing in front of a wood fire at the entrance to a cave."

"I had auditory sensory problems and touch sensitivity problems, I had no problems with my vision. Other people absolutely cannot stand fluorescent lighting and they're sometimes helped by a thing called the Irlen colored glasses where you try on all kinds of different pale colored glasses until it's easier to read. It stops the problem of the print jiggling on the page."

"It's OK to be an eccentric; it's not OK to be a rude and dirty eccentric."

"Even today, romantic love is just not part of my life. And you know what? That's okay with me."

"Mother prepared me to live in the world, but she didn't try to make me into a social being just so I could hang out with other teenagers at the lake, or have pajama parties with other girls. Her eyes were on a bigger prize - giving me the skills and nurturing the talents that would allow me to graduate from school, attend college, find a satisfying job and live independently."

"Since I think just in pictures it's sort of hard to think about abstract concepts so I have to have visual images like for example when I was a child I didn't really understand some of the stuff in the Lord's Prayer and y'know when it talks about "the power and the glory"...and I thought "electrical high tension lines, circular rainbow." "Thou art in Heaven"; that didn't make any sense to me but another autistic person says "Well I always pictured God up in Heaven with an easel.""

"(About the workplace) Tyrants who get into power make life miserable for everyone."

"They may ask why nature or God created such horrible conditions as autism, manic depression, and schizophrenia. However, if the genes that caused these conditions were eliminated there might be a terrible price to pay."

"And another reason to make sure we're not doing atrocious things at the slaughter plant is that if it is too easy to do something really atrocious to an animal; with the poor animal screaming and everything; the person who could do that might not have any problem torturing people. I remember one of the reasons that St. Thomas Aquinas said that we have to treat animals right is so that people themselves don't get corrupted."

"I was attending the American Society of Animal Science meetings when the flood occurred. I first learned about it when I read about it on the front page of USA Today, a national newspaper. I grieved for the "dead" books, the same way most people grieve for a dead relative. The destruction of books upset me because "thoughts died." Even though most of the books are still in other libraries, there are many people at the (Colorado State) university who will never read them. To me, Shakespeare lives if we keep performing his plays. He dies, when we stop performing them. I am my work. If the livestock industry continues to use equipment I have designed, then my "thoughts live" and my life has meaning. If my efforts to improve the treatment of cattle and pigs make real improvements in the world, then life is meaningful."

"I don't like radical anything; left or right. I have a radical dislike of radicals."

"You've read about action at a distance, or quantum theory. I've always had the feeling that when I go to a meat plant I must be very careful, because God's watching. Quantum theory will get me."

"I believe there is some ultimate ordering force for good in the universe - not a personal thing, not Buddha or Jesus, maybe something like order out of disorder. I like to hope that even if there's no personal afterlife, some energy impression is left in the universe... most people can pass on genes - I can pass on thoughts or what I write."

"I won the contract for our company to install new ramps and equipment at Beefland. Building a "Stairway to Heaven" for the animals was more than just constructing a steel ramp-way into a concrete room. All of the workers, myself included, invested ourselves in [t]he project. Sometimes tempers flared, but when the job was completed, we were better friends. As the "stairway" began to take shape, many thoughts crowded in on me. I became aware of how precious life was. I thought about death and I felt close to God. He had given us dominion over the animals so we could make use of them, but I realized now, more than ever, that the animals were His creation too, and, thus, they should be treated with respect. One day my blind roommate visited the plant. She reached over the side of the chute and touched the cattle. She wrote the following prayer after her visit: "The Stairway to Heaven" is dedicated to persons who desire to learn the meaning of life and not to fear death. You, through respect for these animals, can come to respect your fellow man as well. Touch, Listen and Remember.""

"The meaning of life is if something that you did made something better."

"For many, it’s words, not pictures, that shape thought. That’s probably how our culture got to be so talky: Teachers lecture, religious leaders preach, politicians make speeches and we watch “talking heads” on TV. We call most of these people neurotypical — they develop along predictable lines and communicate, for the most part, verbally."

"The popularization of the term neurodivergence and society’s growing understanding about the different ways that brains work are unquestionably positive developments for many individuals like me."

"many aspects of our society are not set up to allow visual thinkers — which so many of us neurodivergent folks are — to thrive. In fact, many aspects of our society seem set up specifically so we will fail. Schools force students into a one-size-fits-all curriculum. The workplace relies too much on résumés and G.P.A.s to assess candidates’ worth. This must change not only because neurodivergent people, and all visual thinkers, deserve better but also because without a major shift in how we think about how we learn, American innovation will be stifled."

"We hear a great deal about the need to fix the infrastructure in this country, but we are too focused on the things that need improving and updating rather than the people who will be able to do the work."

"I often get asked what I would do to improve both elementary and high school. The first step would be to put more of an emphasis on hands-on classes such as art, music, sewing, woodworking, cooking, theater, auto mechanics and welding."

"The true measure of an education isn't what grades a student gets today, but where they are 10 years later."

"Complementary skills are the key to successful teams."

"the skill sets of visual thinkers are essential to finding real-world solutions to society’s many problems."

"One thing that worries me is seeing, for example, the guys at the Jet Propulsion Lab who are my age. They are eccentric geeks. What would happen to the younger version of these people today? Would they have a fun job where they're the navigator for the Mars rover or would they be playing video games in a basement somewhere?"

"I hate violent images in the movies. Since I think in pictures, it is difficult to get these images out of my memory. I do not want this bad stuff in my memory. Reading about violence does not upset me, it is seeing it. Cartoon violence and car crashes have no effect. The images I want to avoid are realistic depictions of torture and cruelty."

"(What do you like to read or watch for entertainment?) I like Arthur C. Clark and David Brinn. I loved the movies Avatar and Gravity. My favorite science fiction TV show was the original Star Trek. My favorite science fiction movies are 2001: A Space Odyssey and Avatar. For reading materials on the plane, I read The New York Times, Wall Street Journal, The Economist, Business Week, and many others. At home I read Science, Nature, Beef Magazine, National Hog Farmer, Feedstuff, New Scientist, and The New Yorker."

"I believe that the best way to create good living conditions for any animal, whether it's a captive animal living in a zoo, a farm animal or a pet, is to base animal welfare programs on the core emotion systems in the brain. My theory is that the environment animals live in should activate their positive emotions as much as possible, and not activate their negative emotions any more than necessary. If we get the animal's emotions rights, we will have fewer problem behaviors. (p3)"

"All animals and people have the same core emotion systems in the brain. (p5)"

"Breeders need to realize that they can't have everything. There's a saying in engineering: You can build things cheap, fast, or right, but not all three. You have to pick two. It's true with genetics too. (p200)"

"Bad things always happen when an animal is overselected for any single trait. Nature will give you a nasty surprise. (p217)"

"Animals like novelty if they can choose to investigate it; they fear novelty if you shove it in their faces. (p287)"

"At first I thought engineering could make all the improvements happen, but later in my career I learned that good engineering and design must be coupled with good management. (p296)"

"The best thing a parent of a newly diagnosed child can do is to watch their child without preconceived notions and judgements and learn how the child functions, acts, and reacts to his or her world. (p2)"

"Autistic thinking is always detailed and specific. Teachers and parents need to help both children and adults with autism take all the little details they have in their head and put them into categories to form concepts and promote generalization. (p33)"

"There is often too much emphasis in the world of autism on the deficits of these children and not enough emphasis on developing the special talents that many of them possess. (p35)"

"For me and other people on the autism spectrum, sensory experiences that have little or no effect on neurotypical people can be severe life stressors for us. Loud noises hurt my ears like a dentist’s drill hitting a nerve. (p57)"

"All people want to feel their efforts matter, and individuals with ASD are no different. (p214)"

"my mind works like Google for images. You put in a key word; it brings up pictures. See language for me narrates the pictures in my mind."

"the things that scare a prey/species animal like cattle are a whole lot of little visual details that people just don't tend to notice. And one of the big problems they used to have is the people just wanted to get out there and yell and scream and push and shove and you know more and more prods. Rather than remove the things that the cattle were afraid of."

"I feel very strongly that if you got rid of all of the autistic genetics you're not going to have any scientists. There'd be no computer people. You'd lose a lot of artists and musicians. There'd be a horrible price to pay. It's like a little bit of the autistic trait can give some advantages. You get too much of the autistic trait then you get a very severe handicap where the person's going to remain non-verbal. It's a continuum from a severe handicap all the way up to something where it's a personality variant."

"if you see a child with autistic-like behaviors at age two and three, the worst thing you can do is just let them sit and watch TV all day. That's just the worst thing you can do. You need to have a teacher working with that child, working on teaching language, working on social interaction, working on getting them interested in different things, and keeping their brain connected to the world."

"I played around with vegetarianism back in the ‘70s. One thing, my physiology just got to have animal protein. I get hypoglycemic, I get all light-headed unless I eat animal protein. And I did a lot of thinking about this and I've designed a lot of equipment for meat plants. The cattle would have never been born, you know, if we hadn't raised them. And I feel very strongly, we've got to give animals a good life. I've worked really hard improving slaughter plants and animal handling and transport. And people have said to me, "Why don't you work on improving conditions on pig farms?" And basically, to be effective on making real change out there on the ground, you can only work on so many things. You know, you get too distributed, you're not effective. And, you know, I've got my one area I work in and I want to educate people about autism and I also want to improve, you know, animal handling and transport and make a real change out in the field on the ground."

"I was lucky in the ‘60s to also be taking a class in Classical Ethology by a professor named Tom Evans, where I learned that operant conditioning does not explain all animal behavior. He explained how fixed action patterns and hardwired instinctual behavior works. And I remember going on a visit to Dr. Skinner and I felt like I was visiting, you know, the grand temple of psychology. And I went up to his office and, you know, he seemed, I'm like, "oh, you mean he's actually an ordinary person?" And we got to talking and of course back then I wore a dress you know ‘cause, you know, ladies had to be, like, dressed up, and I had a very conservative dress on, and B.F. Skinner touched my legs. And I said "You may look at them, but you may not touch them" and that ended that. And that is as he was showing me around the rat lab, I said "Dr. Skinner if we can just learn about the brain then we really would know some things". And Dr. Skinner says to me "We don't need to know anything about the brain, we have operant conditioning". And I just never really could accept that. You know, especially after taking Tom Evans' class at the same time."

"I've been doing autism talks for the last 20 years and there still are people out there that do not want to, they can't recognize that these sensory problems are real. That, for some of these kids when that fire alarm goes off, that really hurts the ears, it's a really real thing."

"Problems that autistic people have with eye contact and awkward gestures are not visible on the Internet, and typewritten messages avoid many of the social problems of face-to-face contact. The Internet may be the best thing yet for improving an autistic person's social life. (p100)"

"The possibility that a void exists after death has motivated me to work hard so I can make a difference — so that my thoughts and ideas will not die. When I was working on my Ph.D., a coworker in our lab told me that the world's libraries contain our extra soma, or out-of-body genes. Ideas are passed on like genes, and I have a great urge to spread my ideas. I read an article in the newspaper about an official at the New York Public Library who said that the only place on earth where immortality is provided is in libraries. This is the collective memory of humanity. I put this on a sign and placed it over my desk. It helped me to persevere and get through my Ph.D. work. (p199)"

"Most people don't realize that the slaughter plant is much gentler than nature. Animals in the wild die from starvation, predators, or exposure. If I had a choice, I would rather go through a slaughter system than have my guts ripped out by coyotes or lions while I was still conscious. Unfortunately, most people never observe the natural cycle of birth and death. They do not realize that for one living thing to survive, another living thing must die."

"I believe that the place where an animal dies is a sacred one. There is a need to bring ritual into the conventional slaughter plants and use as a means to shape people's behavior. It would help prevent people from becoming numbed, callous, or cruel. The ritual could be something very simple, such as a moment of silence. In addition to developing better designs and making equipment to insure the humane treatments of all animals, that would be my contribution. (p206)"

"Some anti-Americanism derives simply from our being a colossus that bestrides the earth. This resentment may be incurable. But much anti-Americanism derives from the role U.S. political, economic, and military power has played in denying such freedoms to others. U.S. foreign policy has to be rethought. It needs not tweaking but overhauling. We need: a historical reckoning with crimes committed, sponsored, or permitted by the United States. [..] A country has to look back before it can move forward. Instituting a doctrine of the mea culpa would enhance our credibility by showing that American decision-makers do not endorse the sins of their predecessors. When Brandt went down on one knee in the Warsaw ghetto [in 1970], his gesture was gratifying to World War II survivors, but it was also ennobling and cathartic for Germany. Would such an approach be futile for the United States?"

"It’s hard to know how to deal with liberalization in cultures that have been repressed for a long time, that don’t have strong civil societies. But for the United States, of all countries, to be talking about human rights just rings very, very hollow in light of all the objections to our policy in Israel — the perception that we’re hard on one side and not on the other, and that we don’t contest the settlements or human-rights abuses committed by Israeli soldiers, and so on. Plus the fact that we have turned our back on international treaties and not been a global citizen, I think, makes people, even democrats, the leading lights in these repressed societies, very squeamish about being associated with the United States."

"Another longstanding foreign policy flaw is the degree to which special interests dictate the way in which the "national interest" as a whole is defined and pursued.... America's important historic relationship with Israel has often led foreign policy decision-makers to defer reflexively to Israeli security assessments, and to replicate Israeli tactics, which, as the war in Lebanon last summer demonstrated, can turn out to be counter-productive."

"We look at the dance to impart the sensation of living in an affirmation of life, to energize the spectator into keener awareness of the vigor, the mystery, the humor, the variety, and the wonder of life. This is the function of the American dance."

"There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. ... No artist is pleased. [There is] no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others."

"Great dancers are not great because of their technique, they are great because of their passion."

"I have spent all my life with dance and being a dancer. It's permitting life to use you in a very intense way. Sometimes it is not pleasant. Sometimes it is fearful. But nevertheless it is inevitable."

"I believe that we learn by practice. Whether it means to learn to dance by practicing dancing or to learn to live by practicing living, the principles are the same. In each it is the performance of a dedicated set of acts, physical or intellectual, from which comes the shape of achievement, a sense of one's being, a satisfaction of spirit. One becomes in some areas an athlete of God."

"To practice means to perform, in the face of all obstacles some act of vision, of faith, of desire. Practice is a means of inviting the perfection desired."

"I think the reason dance has held such an ageless magic for the world is that it has been the symbol of the performance of living."

"The most brilliant scientific discoveries will in time change and perhaps grow obsolete as new scientific manifestations emerge. But art is eternal, for it reveals the inner landscape, which is the soul of man."

"Many times I hear the phrase "the dance of life." It is an expression that touches me deeply, for the instrument through which the dance speaks is also the instrument through which life is lived — the human body."

"Dancing appears glamorous, easy, delightful. But the path to paradise of the achievement is not easier than any other. There is fatigue so great that the body cries, even in its sleep. There are times of complete frustration, there are daily small deaths. Then I need all the comfort that practice has stored in my memory, a tenacity of faith."

"The body is shaped, disciplined, honoured, and in time, trusted. The movement becomes clean, precise, eloquent, truthful. Movement never lies. It is a barometer telling the state of the soul's weather to all who can read it. This might be called the law of the dancer's life — the law which governs the outer aspects."

"The main thing, of course, always, is the fact that there is only one of you in the world, just one, and if that is not fulfilled then something has been lost. Ambition is not enough; necessity is everything."

"People have asked me why I chose to be a dancer. I did not choose: I was chosen to be a dancer, and, with that, you live all your life."

"The next time you look into the mirror, just look at the way the ears rest next to the head; look at the way the hairline grows; think of all the little bones in your wrist. It is a miracle. And the dance is a celebration of that miracle."

"I feel that the essence of dance is the expression of mankind — the landscape of the human soul. I hope that every dance I do reveals something of myself or some wonderful thing a human being can be."

"The body is a sacred garment: it is what you enter life in and what you depart life with, and it should be treated with honour, and with joy and with fear as well. But always, though, with blessing."

"I am absorbed in the magic of movement and light. Movement never lies. It is the magic of what I call the outer space of the imagination."

"When you start with an idea, or something hits you, then you have to follow that through to the end, and it's the following through to the end that makes the pattern. That, for me, is choreography."

"Dancing is just discovery, discovery, discovery — what it all means…"

"I love words very much. I've always loved to talk, and I've always love words — the words that rest in your mouth, what words mean and how you taste them and so on. And for me the spoken word can be used almost as a gesture."

"The erotic element is life, but doesn't have to absorb you, it doesn't have to be a naughty word. It's the love of life in many ways."

"I've always regarded eroticism as a beautiful word. I'm not ashamed to be linked to it. I would be ashamed to be linked to flamboyant sexuality; that's a part of life, but it isn't all of it."

"To me, the only sin is mediocrity."

"I don't try to tell the dancers exactly what a dance means before they do it. I can correct it and tell them what they have done after they have done it, and what it means to me. But I don't say, "Be fearful here," "Be angry here," because I think that is intrusion."

"I think comedy is the most difficult thing in the world, I really do. One can always lament, you know — but to laugh in the face of life, that's very hard. And for me the great tragedian should also be a great comedian."

"Dancing is very like poetry. It's like poetic lyricism, sometimes, it's like the rawness of dramatic poetry, it's like the terror — or it can be like a terrible revelation of meaning. Because when you light on a word it strikes you to your heart."

"To me, the body says what words cannot. I believe that dance was the first art. A philosopher has said that dance and architecture were the first arts. I believe that dance was first because it's gesture, it's communication. That doesn't mean it's telling a story, but it means it's communicating a feeling, a sensation to people. Dance is the hidden language of the soul, of the body. And it's partly the language that we don't want to show."

"I use the words gods and goddesses principally, I think, to mean beautiful bodies — bodies that are absolute instruments. And I believe in discipline, I believe in a very definite technique. You have no right to go before a public without an adequate technique, just because you feel. Anything feels — a leaf feels, a storm feels — what right have you to do that? You have to have speech, and it's a cultivated speech."

"Movement never lies."

"Some of you are doomed to be artists."

"(Women you respect most?) Georgia O'Keeffe, Martha Graham. For reasons plain to all-among them, common to both, an inviolate independence of spirit in pursuing their arts, the wholeness of their gifts of the imagination."

"[On members of the Nazi Party] [T]he most shocking, but also important thing, is they were not the uneducated masses. The majority had academic degrees. We like to think that education provides immunity to racist and fascist ideology. And it doesn't."

"Whenever you say anything good about East Germany [...] immediately somebody jumps up and says, "My God, you’re a Stalinist..." I'm not defending everything about it, of course. But I laboured on the chapter that talks about the east. I fact-checked it; I had somebody else fact-check it. I knew that I was going to get a lot of flak for that. But in the beginning, East Germany did a better job. They just did."

"It took Germans some time to learn this after the second world war, but they finally invented a concept for it: Vergangenheitsaufarbeitung, which translates as "working off the past". Now Berlin has a dizzying number and variety of monuments to the victims of its murderous racism. By choosing to remember what its soldiers once did, Germany made a choice about the values it wants to reject. Other choices, such as erecting glass walls in government buildings, reflect the values it wants to maintain: democracy should be transparent. The rebuilding of Berlin – a long, discursive process in which historians, politicians and citizens debated for more than a decade – was aspirational. No one, least of all a German, would claim the rebuilding and renaming of Berlin’s landscape eradicated the roots of racism. The city’s public space represents conscious decisions about what values the reunited republic ought to hold."

"How do we remember the parts of our histories we'd rather forget? Repression and revision are always options."

"French schoolchildren can be proud to become citizens of the country that gave the world the Declaration of the Rights of Man; need they be told that it was disregarded a few years after it inspired the revolution in Haiti, whose leader, Toussaint Louverture, was consigned to death in a French prison?"

"There's no question that the right-wing campaign to ban from American classrooms anything that might cause discomfort is dangerous. Anyone should be proud to belong to a nation whose heroes include Martin Luther King Jr. and Toni Morrison, two writers whom several school boards have banned. Along with a history of profound injustice, the United States has a long history of people who fought against it. Without examples of brave men and women who worked together to make progress toward justice, we will never have the will to make more. Those who cannot acknowledge past histories of progress are doomed to cynicism or resignation. Portraying all of American history as an engine of white supremacy, or all of German history as irrevocably poisoned by antisemitism, is bound to provoke backlash, and it already has. But even if it didn't, it wouldn't be true—and isn't the demand for historical reckoning itself a demand for truth?"

"The picture of modern philosophy as centered in epistemology and driven by the desire to ground our representations is so tenacious that some philosophers are prepared to bite the bullet and declare the effort simply wasted. Rorty, for example, finds it easier to reject modern philosophy altogether than to reject the standard accounts of its history. His narrative is more polemical than most, but it's a polemical version of the story told in most philosophy departments in the second half of the twentieth century. The story is one of tortuously decreasing interest. Philosophy, like some people, was prepared to accept boredom in exchange for certainty as it grew to middle age."

"Like many others, I came to philosophy to study matters of life and death, and was taught that professionalization required forgetting them. The more I learned, the more I grew convinced of the opposite: the history of philosophy was indeed animated by the questions that drew us there."

"However long Jewish, Christian and Muslim theologians struggle to find multiple meanings in this text, the dominant seems to be this: Abraham’s unquestioning willingness to heed gods command to sacrifice the thing he loved most is what qualified him to become the father of what are called still the Abrahamic faiths."

"[T]hough religious thinkers will fight fiercely to show its standpoint to be the one religion really sanctions, each religion has signposts pointing in both ways. One the one hand towards a fundamentalist, authoritarian strain that insists if you want to be faithful you have to crucify your intellect; that is to believe just because your belief is absurd. And on the other hand, each of the three western religions has a rationalist tradition... far from viewing our capacity for reason as threatening our capacity to obey god, this tradition sees thinking as its very fulfillment. There are actually some wonderful Jewish parables, which show God laughing with pleasure as human beings defeat him with a particularly good argument. That is, god would rather be impressed than right on certain Jewish rationalist traditions. So if reason is God’s gift then he meant us to use it even against him if he is wrong or hasty. On this tradition our ability to make sense of the world whether with science or through the right moral actions, is just one more proof of gods goodness."

"Far less import than your belief of whether god exists is what you think your belief entails. Does it direct your behaviour by rules and commandments that are set out before you or does it require you to think them through yourself? Does it require you to try to make sense of the world, or does it give up on sense itself? And I think these are the crucial distinctions. Not whether you add belief in a god to them."

"Any ethics that needs religion is bad ethics, and any religion that tries to do so is bad religion. Of course, there are plenty of both around."

"[W]e should be clear that neither genuine religious nor genuine moral impulses will ever be expressed in terms that tie the two essentially together. If you view religion as necessary for ethics, you’ve reduced us to the ethical level of 4 year olds. "If you follow these commandments you’ll go to heaven, if you don’t' you'll burn in hell" is just a spectacular version of the carrots and sticks with which you raise your children."

"I’m delighted to hear someone make the claim that there is moral progress because it can be such a incendiary thing to say, and its something that I say and deeply believe in."

"One of the great moral advances of the Enlightenment was abolishing torture. Its interesting to think how far we've come when we think about the fact that 300 years ago in every square of every civilized city, certainly in Europe, torturing people to death was not just that took place, but was something you would've taken your children to go and see on a Saturday afternoon. Right? I mean, that's what was happening. Now, the question is what did people learn, empirically, when they decided, "Oh gosh, drawing and quartering actually causes too much suffering; I think we'll put it out?" I mean, I don't think there's a fact that changed there that somebody had to realize. I think the example, by the way, is particularly important because while it shows that there can be moral progress, it also shows that it's absolutely not necessary, and there can also be moral regression, as in the case of the current administration. But I don't see that what's taking place somehow when Bush decides to legalize torture and thereby cancel one of the major achievements of the Enlightenment (Well he has! Right? I mean many of the achievements of the enlightenment, but that one in particular.) I don't see that what's happened is that there's something that he doesn't know. That he could somehow be tutored on."

"[I]t turns out to be the case that torture's not very effective. And so if you're dealing with someone who has no moral qualms whatsoever, like Donald Rumsfeld, it might be worth pointing out that its not in his interests to continue a policy that's simply feeding us false information. I mean, somebody where you know that the moral - whatever part of the brain that deals with moral reactions, they're defunct at some point - but … it’s a good thing that we found that out. It’s a bit or argument that we can use to make abolishing torture more appealing to people. But supposing it did... I mean the whole point is... I mean you're talking about two very very different levels of objection, right? Supposing it were true that every time you tortured someone, they actually revealed what you couldn't get revealed in some other way. Would you then continue torturing? One of the problems with those arguments is that someone like Rumsfeld or whomever will be able to come up with a case - somebody who was tortured and did reveal information that intelligence wanted to know (there'll be 70 other cases where it didn't). But they'll be able to come up with one. And then what do you say? Well it's alright??"

"Those who cannot find [moral clarity] are likely to settle for the far more dangerous simplicity, or purity, instead."

"I was part of the national German committee to plan celebrations for the 2005 Einstein Year. One hundred years after Einstein made his most famous discoveries, the left-leaning government had decided to spend 20 million euros to show its support of science in general and of left-wing cosmopolitan (ahem!) intellectuals in particular. As the only Jew on the committee, my main function would be as what Orthodox Jews call a mashgiach—someone who guarantees that the premises are kosher. There were exhibits, there were banners, there were lectures, and more. What if they made a mistake? I spotted one in an early brochure, where Einstein was described as a "fellow-citizen-of-Jewish-background." Did the committee know, I asked, that Einstein had expressly ridiculed that weird circumlocution? "He just called himself a Jew," I said. "Jews don't consider the word insulting." "Is that so, Frau Neiman?" replied the minister of science. She was flustered. "That’s very helpful, just the sort of thing we need to know." Jew in German has two syllables, not one, and I suppose that buried deep in some dreams are memories of sinister mobs shouting Ju-dah! Ju-dah! Perhaps even for atheists, echoes of Judas Iscariot play a role. Germans use phrases with nine syllables, like fellow-citizen-of-Jewish-extraction or fellow-citizen-of-Jewish-heritage, in order to avoid using the obvious two. The habit is so engrained that despite my objection, the second draft of the brochure used the same phrase. "I know we all have many duties here," I said at the next meeting. "But perhaps it has been forgotten that I mentioned that Einstein didn't like this designation. He made fun of it several times." I was learning to use certain forms of polite circumlocution myself. "Of course," said the minister’s deputy. "We’ll see it gets changed." They never did; too many nightmares worked against them."

"Statues are not about history. We don't memorialize each piece of history. We memorialize things that we want to value and things that we want our children to walk by and say "This person embodied the values that I care about." Therefore, statues are about values not about history."

"What concerns me most here are the ways in which contemporary voices considered to be leftist have abandoned the philosophical ideas that are central to any left-wing standpoint: a commitment to universalism over tribalism, a firm distinction between justice and power, and a belief in the possibility of progress."

"Where the account goes awfully wrong is in the musings on East Germany, where Neiman is prone to accepting the GDR’s self-serving use of its "anti-fascist" badging at a face value it never merited, despite the good faith of many cultural figures in the idea. East Germany was sired by Stalinism. Former Nazis were allowed to take "useful" positions in the state apparatus. When I worked with Markus Wolf, the former head of East German intelligence, on his memoirs, his admission that most shocked me was that the east had, at one point, tacitly supported neo-Nazi demonstrations in the west, perversely in order to demonstrate the revival of fascism in the Federal Republic."

"I do not believe it is the function of the judiciary to step in and change the law because the times have changed. I do well understand the difference between legislating and judging. As a judge, it is not my function to develop public policy."

"The proper role of the judiciary is one of interpreting and applying the law, not making it."

"It is difficult to discern a serious threat to religious liberty from a room of silent, thoughtful schoolchildren."

"The Constitution does not protect the sovereignty of States for the benefit of the States or state governments as abstract political entities, or even for the benefit of the public officials governing the States. To the contrary, the Constitution divides authority between federal and state governments for the protection of individuals."

"The First Amendment expresses our Nation’s fundamental commitment to religious liberty by means of two provisions–one protecting the free exercise of religion, the other barring establishment of religion. They were written by the descendants of people who had come to this land precisely so that they could practice their religion freely. Together with the other First Amendment guarantees–of free speech, a free press, and the rights to assemble and petition–the Religion Clauses were designed to safeguard the freedom of conscience and belief that those immigrants had sought. They embody an idea that was once considered radical: Free people are entitled to free and diverse thoughts, which government ought neither to constrain nor to direct."

"Reasonable minds can disagree about how to apply the Religion Clauses in a given case. But the goal of the Clauses is clear: to carry out the Founders’ plan of preserving religious liberty to the fullest extent possible in a pluralistic society. By enforcing the Clauses, we have kept religion a matter for the individual conscience, not for the prosecutor or bureaucrat. At a time when we see around the world the violent consequences of the assumption of religious authority by government, Americans may count themselves fortunate: Our regard for constitutional boundaries has protected us from similar travails, while allowing private religious exercise to flourish. [...] Those who would renegotiate the boundaries between church and state must therefore answer a difficult question: Why would we trade a system that has served us so well for one that has served others so poorly?"

"It is true that many Americans find the Commandments in accord with their personal beliefs. But we do not count heads before enforcing the First Amendment."

"[C]opyright assures authors the right to their original expression, but encourages others to build freely upon the ideas and information conveyed by a work. [...] This result is neither unfair nor unfortunate. It is the means by which copyright advances the progress of science and art."

"It is the individual who can and does make a difference even in this increasingly populous, complex world of ours. The individual can make things happen. It is the individual who can bring a tear to my eye and then cause me to take pen in hand. It is the individual who has acted or tried to act who will not only force a decision but also have a hand in shaping it. Whether acting in the legal, governmental, or private realm, one concerned and dedicated person can meaningfully affect what some consider an uncaring world. So give freely of yourself always to your family, your friends, your community, and your country. The world will pay you back many times over."

"From her early years on the Lazy B ranch in Arizona to her role as the first woman on the Supreme Court, Sandra Day O'Connor has personified the American pioneer. She secured a central role on the court by blending determination with a politician's skill at bringing people together."

"Blasphemy has always seemed to require taking things very seriously."

"Technology is not neutral. We're inside of what we make, and it's inside of us. We're living in a world of connections — and it matters which ones get made and unmade."

"Though both are bound in the spiral dance, I would rather be a cyborg than a goddess."

"All of reality in late capitalist culture lusts to become an image for its own security."

"I saw and approached the hungry and desperate mother, as if drawn by a magnet. I do not remember how I explained my presence or my camera to her, but I do remember she asked me no questions. I made five exposures, working closer and closer from the same direction. I did not ask her name or her history. She told me her age, that she was thirty-two. She said that they had been living on frozen vegetables from the surrounding fields, and birds that the children killed. She had just sold the tires from her car to buy food. There she sat in that lean-to tent with her children huddled around her, and seemed to know that my pictures might help her, and so she helped me. There was a sort of equality about it."

"You put your camera around your neck in the morning, along with putting on your shoes, and there it is, an appendage of the body that shares your life with you. The camera is an instrument that teaches people how to see without a camera."

"One should really use the camera as though tomorrow you'd be stricken blind. To live a visual life is an enormous undertaking, practically unattainable. I have only touched it, just touched it."

"We live not only inside a body but within a story as well, and our story resides in the land as sure as the vision of Dorothea Lange's desperate, running horse."

"They deny good luck, love, power, romance, and inspiration From La Jac Brite ointment and incense of all kinds, And condemn in writing skin brightening and whitening and whitening of minds. There is upon the federal trade commission a burden of glory So to defend the fact, so to impel The plucking of hope from the hand, honor from the complexion, Sprite from the spell."

"Death did not come to my mother Like an old friend. She was a mother, and she must Conceive him. Up and down the bed she fought crying Help me, but death Was a slow child Heavy."

"In the roots of grammar, the stems of logic and the flowers of rhetoric take their being."

"Josephine Miles, who traveled with her wheelchair/around the country to read poems,/said, Don't make your poem a neat package with a/bow tied at the end. She also said,/It's hard to help."

"I have been hearing for years and years about how the financial services sector pays such exorbitant wages because the people who work there are so immensely talented that they are cheap at $50 million a year. I never particularly bought that line before. But I never imagined that all those Masters of the Universe would do quite this badly. If we had paid them $50 million a year to go far, far away and leave our financial system alone, it would have been a bargain."

"But mainly I learned, in approaching the measurement of new phenomena, not just to consider using existing apparatus but to allow the mind to wander freely and invent new ways of doing the job."

"At any one time there is a natural tendency among physicists to believe that we already know the essential ingredients of a comprehensive theory. But each time a new frontier of observation is broached we inevitably discover new phenomena which force us to modify substantially our previous conceptions. I believe this process to be unending, that the delights and challenges of unexpected discovery will continue always."

"I am a product of affirmative action. I am the perfect affirmative action baby. I am Puerto Rican, born and raised in the south Bronx. My test scores were not comparable to my colleagues at Princeton and Yale. Not so far off so that I wasn't able to succeed at those institutions."

"The saw is that if you're going into academia, you're going to teach, or as Judge Lucero just said, public interest law, all of the legal defense funds out there, they're looking for people with court of appeals experience, because it is -- court of appeals is where policy is made. And I know -- and I know this is on tape and I should never say that because we don't make law, I know. OK, I know. I'm not promoting it, and I'm not advocating it, I'm -- you know."

"I strive never to forget the real world consequences of my decisions on individuals, businesses and government."

"I don't believe we should bend the Constitution under any circumstance. It says what it says. We should do honor to it."

"No matter how liberal I am, I'm still outraged by crimes of violence. Regardless of whether I can sympathize with the causes that lead these individuals to do these crimes, the effects are outrageous."

"In such cases, one can feel powerless and wonder why the others were not persuaded by what one took to be so salient in the case. There is, on the other hand, a singularly satisfying feeling that one gets when one has arrived at a particularly penetrating analysis and is able to convince both of one's colleagues of its merit."

"I understand Justice Scalia's jurisprudence to begin with a proposition that we should all agree to — namely, that judges should try to interpret the law correctly, and without personal or political bias."

"I find the speech in this case patently offensive, hateful, and insulting. The Court should not, however, gloss over three decades of jurisprudence and the centrality of First Amendment freedoms in our lives because it is confronted with speech it does not like."

"Awareness that the Government may be watching chills associational and expressive freedoms. And the Government’s unrestrained power to assemble data that reveal private aspects of identity is susceptible to abuse."

"Until we get equality in education, we won’t have an equal society."

"Puerto Rico will not only survive this. It will bloom once again."

"Government doesn’t do, people do,” she said. “It’s people who make laws, it’s people who change laws. It’s people who make things happen. So my question is, what are you going to do to make the government more representative? It won’t change unless we change it."

"Look at another person and understand no matter how much you disagree with them… if you look, you will find good in them."

"First of all, a girl like you should always dream big. Second, never let anyone say that you can’t do it. And the minute they say that, you should do as I have done myself and say: "You are telling me I can’t do it? Well, I’ll show you I can." Third, you have to study, study and study. That’s the only way you can achieve what you want in life. Education is the key to the future. And fourth, you have to work very hard. In life no one will give you anything for free. You must earn every single thing in this life. It is by studying and working hard that you will become president of the United States."

"America has a deeply confused image of itself that is in perpetual tension. We are a nation that takes pride in our ethnic diversity, recognizing its importance in shaping our society and in adding richness to its existence. Yet, we simultaneously insist that we can and must function and live in a race and color-blind way that ignore these very differences that in other contexts we laud. That tension between "the melting pot and the salad bowl" – a recently popular metaphor used to described New York's diversity – is being hotly debated today in national discussions about affirmative action."

"In our private conversations, Judge Cedarbaum has pointed out to me that seminal decisions in race and sex discrimination cases have come from Supreme Courts composed exclusively of white males. I agree that this is significant but I also choose to emphasize that the people who argued those cases before the Supreme Court which changed the legal landscape ultimately were largely people of color and women."

"Justice O'Connor has often been cited as saying that a wise old man and wise old woman will reach the same conclusion in deciding cases. I am not so sure Justice O'Connor is the author of that line since Professor Resnik attributes that line to Supreme Court Justice Coyle. I am also not so sure that I agree with the statement. First, as Professor Martha Minnow has noted, there can never be a universal definition of wise. Second, I would hope that a wise Latina woman with the richness of her experiences would more often than not reach a better conclusion than a white male who hasn't lived that life."

"I am reminded each day that I render decisions that affect people concretely and that I owe them constant and complete vigilance in checking my assumptions, presumptions and perspectives and ensuring that to the extent that my limited abilities and capabilities permit me, that I reevaluate them and change as circumstances and cases before me requires. I can and do aspire to be greater than the sum total of my experiences but I accept my limitations. I willingly accept that we who judge must not deny the differences resulting from experience and heritage but attempt, as the Supreme Court suggests, continuously to judge when those opinions, sympathies and prejudices are appropriate. There is always a danger embedded in relative morality, but since judging is a series of choices that we must make, that I am forced to make, I hope that I can make them by informing myself on the questions I must not avoid asking and continuously pondering."

"Today’s decision to grant former Presidents criminal immunity reshapes the institution of the Presidency. It makes a mockery of the principle, foundational to our Constitution and system of Government, that no man is above the law. Relying on little more than its own misguided wisdom about the need for “bold and unhesitating action” by the President, ante, at 3, 13, the Court gives former President Trump all the immunity he asked for and more. Because our Constitution does not shield a former President from answering for criminal and treasonous acts, I dissent."

"The indictment paints a stark portrait of a President desperate to stay in power. In the weeks leading up to January 6, 2021, then-President Trump allegedly “spread lies that there had been outcome-determinative fraud in the election and that he had actually won,” despite being “notified repeatedly” by his closest advisers “that his claims were untrue." When dozens of courts swiftly rejected these claims, Trump allegedly “pushed officials in certain states to ignore the popular vote; disenfranchise millions of voters; dismiss legitimate electors; and ultimately, cause the ascertainment of and voting by illegitimate electors” in his favor. It is alleged that he went so far as to threaten one state election official with criminal prosecution if the official did not “‘find’ 11,780 votes” Trump needed to change the election result in that state. When state officials repeatedly declined to act outside their legal authority and alter their state election processes, Trump and his co-conspirators purportedly developed a plan to disrupt and displace the legitimate election certification process by organizing fraudulent slates of electors."

"The Court now confronts a question it has never had to answer in the Nation’s history: Whether a former President enjoys immunity from federal criminal prosecution. The majority thinks he should, and so it invents an atextual, ahistorical, and unjustifiable immunity that puts the President above the law. The majority makes three moves that, in effect, completely insulate Presidents from criminal liability. First, the majority creates absolute immunity for the President’s exercise of “core constitutional powers.” This holding is unnecessary on the facts of the indictment, and the majority’s attempt to apply it to the facts expands the concept of core powers beyond any recognizable bounds. In any event, it is quickly eclipsed by the second move, which is to create expansive immunity for all “official act[s].” Whether described as presumptive or absolute, under the majority’s rule, a President’s use of any official power for any purpose, even the most corrupt, is immune from prosecution. That is just as bad as it sounds, and it is baseless. Finally, the majority declares that evidence concerning acts for which the President is immune can play norole in any criminal prosecution against him. That holding, which will prevent the Government from using a President’s official acts to prove knowledge or intent in prosecuting private offenses, is nonsensical."

"Argument by argument, the majority invents immunity through brute force. Under scrutiny, its arguments crumble. To start, the majority’s broad “official acts” immunity is inconsistent with text, history, and established understandings of the President’s role. Moreover, it is deeply wrong, even on its own functionalist terms. Next, the majority’s “core” immunity is both unnecessary and misguided. Furthermore, the majority’s illogical evidentiary holding is unprecedented. Finally, this majority’s project will have disastrous consequences for the Presidency and for our democracy."

"No matter how you look at it, the majority’s official-acts immunity is utterly indefensible."

"It seems history matters to this Court only when it is convenient."

"In sum, the majority today endorses an expansive vision of Presidential immunity that was never recognized by the Founders, any sitting President, the Executive Branch, or even President Trump’s lawyers, until now. Settled understandings of the Constitution are of little use to the majority in this case, and so it ignores them."

"It is a far greater danger if the President feels empowered to violate federal criminal law, buoyed by the knowledge of future immunity. I am deeply troubled by the idea, inherent in the majority’s opinion, that our Nation loses something valuable when the President is forced to operate within the confines of federal criminal law."

"Looking beyond the fate of this particular prosecution, the long-term consequences of today’s decision are stark. The Court effectively creates a law-free zone around the President, upsetting the status quo that has existed since the Founding. This new official-acts immunity now “lies about like a loaded weapon” for any President that wishesto place his own interests, his own political survival, or his own financial gain, above the interests of the Nation. Korematsu v. United States, 323 U. S. 214, 246 (1944) (Jackson, J., dissenting). The President of the United States is the most powerful person in the country, and possibly the world. When he uses his official powers in any way, under the majority’s reasoning, he now will be insulated from criminal prosecution. Orders the Navy’s Seal Team 6 to assassinate a political rival? Immune. Organizes a military coup to hold onto power? Immune. Takes a bribe in exchange for a pardon? Immune. Immune, immune, immune. Let the President violate the law, let him exploit the trappings of his office for personal gain, let him use his official power for evil ends. Because if he knew that he may one day face liability for breaking the law, he might not be as bold and fearless as we would like him to be. That is the majority’s message today. Even if these nightmare scenarios never play out, and I pray they never do, the damage has been done. The relationship between the President and the people he serves has shifted irrevocably. In every use of official power, the President is now a king above the law."

"The majority’s single-minded fixation on the President’s need for boldness and dispatch ignores the countervailing need for accountability and restraint. The Framers were not so single-minded. In the Federalist Papers, after “endeavor[ing] to show” that the Executive designed by the Constitution “combines . . . all the requisites to energy,” Alexander Hamilton asked a separate, equally important question: “Does it also combine the requisites to safety, in a republican sense, a due dependence on the people, a due responsibility?” The Federalist No. 77, p. 507 (J. Harvard Library ed. 2009). The answer then was yes, based in part upon the President’s vulnerability to “prosecution in thecommon course of law.” Ibid. The answer after today is no. Never in the history of our Republic has a President had reason to believe that he would be immune from criminal prosecution if he used the trappings of his office to violate the criminal law. Moving forward, however, all former Presidents will be cloaked in such immunity. If the occupant of that office misuses official power for personal gain, the criminal law that the rest of us must abide will not provide a backstop. With fear for our democracy, I dissent."

"When Sonia Sotomayor was nominated, there was much talk of how her working-class Bronx background might inform her worldview today. But we seldom talk about wealth, whiteness or male privilege in the same way, as if they're cultures that shape people."

"in 2009, when Sonia Sotomayor was preparing for congressional hearings for her appointment to the Supreme Court, she was accused of being a racist for her involvement with "radical" organizations such as the Puerto Rican Legal Defense and Education Fund and the National Council of La Raza.' The fact that so many Latino elites were once members of these organizations speaks to the role these movements and organizations played in the creation of a significant sociopolitical class."

"Sotomayor was among the finalists I was considering, some in the legal priesthood suggested that her credentials were inferior to those of Kagan or Wood, and a number of left-leaning interest groups questioned whether she had the intellectual heft to go toe-to-toe with conservative ideologues like Justice Antonin Scalia. Maybe because of my own background in legal and academic circles-where I'd met my share of highly credentialed, high-IQ morons and had witnessed firsthand the tendency to move the goalposts when it came to promoting women and people of color-I was quick to dismiss such concerns. Not only were Judge Sotomayor's academic credentials outstanding, but I understood the kind of intelligence, grit, and adaptability required of someone of her background to get to where she was...Given my high regard for Kagan and Wood, I was still undecided when Judge Sotomayor came to the Oval Office for a get-to-know-you session. She had a broad, kind face and a ready smile. Her manner was formal and she chose her words carefully, though her years at Ivy League schools and on the federal bench hadn't sanded away the Bronx accent...the judge and I talked about her family, her work as a prosecutor, and her broad judicial philosophy. By the end of the interview, I was convinced that Sotomayor had what I was looking for, although I didn't say so on the spot."

"Justice Sotomayor knows a lot about spirit and strength. It is reflected in her life. I will never forget that day in May 2009 when President Obama announced his nomination of Sonia Sotomayor to the Supreme Court. It was a victory—not only for women, but for Puerto Ricans and for anyone and everyone who has ever lived in the projects, who ever had to struggle and endure poverty, discrimination, and disability."

"I’m grateful for her wisdom and compassion on the Supreme Court. In June, Justice Sotomayor invited my husband and me to have a private lunch with her in her chambers. This was right when the justices began deliberations over the major cases. We talked about our mothers’ fears, about publishing, translations, snorkeling, adopted kids and cultural self-identification — all sorts of things, except the cases. I’ve read the first 10 pages of her memoir and know already that it’s like a continuation of the conversation we had."

"If you were to appoint someone like Sonia Sotomayor, whose personal history and demographic appeal you don't need me to underscore, I am concerned that the impact within the Court would be negative in these respects. Bluntly put, she's not nearly as smart as she seems to think she is, and her reputation for being something of a bully could well make her liberal impulses backfire and simply add to the fire power of the Roberts/Alito/Scalio/Thomas wing of the Court."

"[Oddly enough, Putnam believes part of the attraction of some of these formalisms is their obscurity]. "I think part of the appeal of mathematical logic is that the formulas look mysterious - you write backward Es!""

"It was Rudolf Carnap’s dream for the last three decades of his life to show that science proceeds by a formal syntactic method; today no one to my knowledge holds out any hope for that project."

"These papers are all written from what is called a realist perspective. The statements of science are in my view either true or false (although it is often the case that we don't know which) and their truth or falsity does not consist in their being highly derived ways of describing regularities in human experience. Reality is not a part of the human mind; rather the human mind is a part - and a small part at that - of reality."

"If the importance of science does not lie in its constituting the whole of human knowledge, even less does it lie, in my view, in its technological applications. Science at the best is a way of coming to know, and hopefully a way of acquiring some reverence for, the wonders of nature. The philosophical study of science, at the best, has always been a way of coming to understand both some of the nature and some of the limitations of human reason. These seem to me to be sufficient grounds for taking science and philosophy of science seriously; they do not justify science worship."

"In closing, I can only apologize for not having given any positive account of either mathematical truth or mathematical necessity. I can only say that I have not given such an account because I think that the search for such an account is a fundamental mistake. It is not that there is nothing special about mathematics; it is that, in my opinion, the investigation of mathematics must presuppose and not seek to account for the truth of mathematics. But this is the beginning of another paper and not the end of this one."

"The real significance of the Russell paradox, from the standpoint of the modal-logic picture, is this: it shows that no concrete structure can be a standard model for the naive conception of the totality of all sets; for any concrete structure has a possible extension that contains more 'sets'. (If we identify sets with the points that represent them in the various possible concrete structures, we might say: it is not possible for all possible sets to exist in any one world!) Yet set theory does not become impossible. Rather, set theory becomes the study of what must hold in, e.g. any standard model for Zermelo set theory."

"The physicist who states a law of nature with the aid of a mathematical formula is abstracting a real feature of a real material world, even if he has to speak of numbers, vectors, tensors, state-functions, or whatever to make the abstraction."

"The philosophy of physics is continuous with physics itself. Just as certain issues in the Foundations of Mathematics have been discussed by both mathematicians and by philosophers of mathematics, so certain issues in the philosophy of physics have been discussed by both physicists and by philosophers of physics. And just as there are issues of a more epistemological kind that tend to concern philosophers of mathematics more than they do working mathematicians, so there are issues that concern philosophers of physics more than they do working physicists."

"In conclusion, then, no satisfactory interpretation of quantum mechanics exists today. The questions posed by the confrontation between the Copenhagen interpretation and the hidden variable theorists go to the very foundations of microphysics, but the answers given by hidden variable theorists and Copenhagenists are alike unsatisfactory. Human curiosity will not rest until those questions are answered, but whether they will be answered by conceptual innovations within the framework of the present theory or only within the framework of an as yet unforeseen theory is unknown. The first step toward answering them has been attempted here. It is the modest but essential step of becoming clear on the nature and magnitude of the difficulties."

"Analytic philosophers - both in the 'constructivist' camp and in the camp that studies 'the ordinary use of words' - are disturbingly unanimous in regarding 2-valued logic as having a privileged position: privileged, not just in the sense of corresponding to the way we do speak, but in the sense of having no serious rival for logical reasons. If the foregoing analysis is correct, this is a prejudice of the same kind as the famous prejudice in favor of a privileged status for Euclidean geometry (a prejudice that survives in the tendency to cite 'space has three dimensions' as some kind of 'necessary' truth). One can go over from a 2-valued to a 3-valued logic without totally changing the meaning of 'true' and 'false'; and not just in silly ways, like the ones usually cited (e.g. equating truth with high probability, falsity with low probability, and middlehood with 'in between' probability)."

"I might try to save the view that 'future contingents' have no truth value by saying that even present-tense statements have no truth value if they refer to the outcome of events that are so far away that a causal signal informing me of the outcome could not have reached me-now without traveling faster than light. In other words, I might attempt saying that statements about events that are in neither the upper half nor the lower half of my light-cone have no truth value. In addition, statements about events in the upper half of my light-cone have no truth value, since they are in my future according to every coordinate system. So only statements about events in the lower half of my light-cone have a truth value; only events that are in 'my past* according to all observers are determined."

"To sum up: we have seen that of the three notions of 'partial interpretation' discussed, each is either unsuitable for Carnap's purposes (starting with observation terms), or incompatible with a rather minimal scientific realism; and, in addition, the second notion depends upon gross and misleading changes in our use of language. Thus in none of these senses is 'a partially interpreted calculus in which only the observation terms are directly interpreted' an acceptable model for a scientific theory."

"In sum, a theory is only accepted if the theory has substantial, non-ad hoc, explanatory successes. This is in accordance with Popper; unfortunately, it is in even better accordance with the 'inductivist' accounts that Popper rejects, since these stress support rather than falsification."

"Carnap was driven from Germany by Hitler, and his position has been condemned in the Soviet Union as 'subjective idealism*. Even in the United States, there have been a great many who could not understand this attempt to turn philosophy into a scientific discipline with substantive scientific results, and who have been led to extreme and absurd misinterpretations of the work I have been reporting to you here. Few, perhaps, would have expected traditional empiricism to lead to the development of a speculative theory of ' universal learning machines'; and yet, in retrospect, a concern with systematizing inductive logic has been the oldest concern of empiricist philosophers from Bacon on. No one can yet predict the outcome of this speculative scientific venture. But it is amply clear, whether this particular venture succeeds or fails, that the toleration of philosophical and scientific speculation brings rich rewards and that its suppression leads to sterility."

"In summary, then, the set theoretic 'needs' of physics are surprisingly similar to the set theoretic needs of pure logic. Both disciplines need some set theory to function at all. Both disciplines can 'live' - but live badly - on the meager diet of only predicative sets. Both can live extremely happily on the rich diet of impredicative sets. Insofar, then, as the indispensability of quantification over sets is any argument for their existence - and we will discuss why it is in the next section - we may say that it is a strong argument for the existence of at least predicative sets, and a pretty strong, but not as strong, argument for the existence of impredicative sets."

"Truth and falsity are the most fundamental terms of rational criticism, and any adequate philosophy must give some account of these, or failing that, show that they can be dispensed with."

"I have not attempted in these papers to put forward any grand view of the nature of philosophy; nor do I have any such grand view to put forward if I would. It will be obvious that I do not agree with those who see philosophy as the history of 'howlers', and progress in philosophy as the debunking of howlers. It will also be obvious that I do not agree with those who see philosophy as the enterprise of putting forward a priori truths about the real world (since, for one thing, there are no a priori truths, in my view). I see philosophy as a field which has certain central questions, for example, the relation between thought and reality, and, to mention some questions about which I have not written, the relation between freedom and responsibility, and the nature of the good life. It seems obvious that in dealing with these questions philosophers have formulated rival research programs, that they have put forward general hypotheses, and that philosophers within each major research program have modified their hypotheses by trial and error, even if they sometimes refuse to admit that that is what they are doing. To that extent philosophy is a 'science'. To argue about whether philosophy is a science in any more serious sense seems to me to be hardly a useful occupation. The important thing is that in spite of the stereotypes of science and philosophy that have become blinkers inhibiting the view of laymen, scientists, and philosophers, science and philosophy are interdependent activities; philosophers have always found it essential to draw upon the scientific knowledge of the time, and scientists have always found it essential to do a certain amount of philosophy in their very scientific work, even if they denied that that was what they were doing. It does not seem to me important to decide whether science is philosophy or philosophy is science as long as one has a conception of both that makes both essential to a responsible view of the real world and of man's place in it."

"The techniques employed by philosophers of physics are usually the very ones being employed by philosophers of a less specialized kind (especially empiricist philosophers) at the time. Thus Mill's philosophy of science largely reflects Hume's associationism; Reichenbach's philosophy of science reflects Viennese positivism with its conventionalism, its tendency to identify (or confuse) meaning and evidence, and its sharp dichotomy between 'the empirical facts' and 'the rules of the language'; and (coming up to the present time) Toulmin's philosophy of science is an attempt to give an account of what scientists do which is consonant with the linguistic philosophy of Wittgenstein. For this reason, errors in general philosophy can have a far-reaching effect on the philosophy of science. The confusion of meaning with evidence is one such error whose effects are well known: it is the contention of the present paper that overworking of the analytic-synthetic distinction is another root of what is most distorted in the writings of conventional philosophers of science."

"I do not agree with Quine, that there is no analytic-synthetic distinction to be drawn at all. But I do believe that his emphasis on the monolithic character of our conceptual system and his negative emphasis on the silliness of regarding mathematics as consisting in some sense of 'rules of language', represent exceedingly important theoretical insights in philosophy. I think that what we have to do now is to settle the relatively trivial question concerning analytic statements properly so called ('All bachelors are unmarried'). We have to take a fresh look at the framework principles so much discussed by philosophers, disabusing ourselves of the idea that they are 'rules of language' in any literal or lexicographic sense; and above all, we have to take a fresh look at the nature of logical and mathematical truths. With Quine's contribution, we have to face two choices: We can ignore it and go on talking about the 'logic' of individual words. In that direction lies sterility and more, much more, of what we have already read. The other alternative is to face and explore the insight achieved by Quine, trying to reconcile the fact that Quine is overwhelmingly right in his critique of what other philosophers have done with the analytic-synthetic distinction with the fact that Quine is wrong in his literal thesis, namely, that the distinction itself does not exist at all. In the latter direction lies philosophic progress. For philosophic progress is nothing if it is not the discovery of new areas for dialectical exploration."

"In short, analytic statements are statements which we all accept and for which we do not give reasons. This is what we mean when we say that they are true by 'implicit convention'. The problem is then to distinguish them from other statements that we accept, and do not give reasons for, in particular from the statements that we unreasonably accept. To resolve this difficulty, we have to point out some of the crucial distinguishing features of analytic statements (e.g. the fact that the subject concept is not a law-cluster concept), and we have to connect these features with what, in the preceding section, was called the 'rationale' of the analytic-synthetic distinction. Having done this, we can see that the acceptance of analytic statements is rational, even though there are no reasons (in the sense of' evidence') in connection with them."

"It is evident that Feyerabend is misusing the term 'meaning.' He is not alone in such misuse: in the last thirty years, misusing the term 'meaning' has been one of the most common, if least successful, ways of 'establishing' philosophical propositions. But how did this distressing state of affairs come to be? The blame must be placed squarely upon the Logical Positivists. The 'Verifiability Theory of Meaning' ('the meaning of a sentence is its method of verification') was, from the first, nothing but a persuasive redefinition. If to call metaphysical propositions 'meaningless' were only to assert that these propositions are empirically untestable, it would be harmless (the metaphysicians always said that their assertions were neither empirically testable nor tautologies); but, of course, it is not harmless, because the Positivist hopes that we will accept his redefinition of the term 'meaning,' while retaining the pejorative connotations of being 'meaningless' in the customary {linguistic) sense, i.e. being literally without sense."

"Why, then, is semantics so hard? In terms of the foregoing, I want to suggest that semantics is a typical social science. The sloppiness, the lack of precise theories and laws, the lack of mathematical rigor, are all characteristic of the social sciences today. A general and precise theory which answers the questions (i) why do words have the different sorts of functions they do? and (2) exactly how does conveying core facts enable one to learn the use of a word? is not to be expected until one has a general and precise model of a language-user; and that is still a long way off. But the fact that Utopia is a long way off does not mean that daily life should come to a screeching halt. There is plenty for us to investigate, in our sloppy and impressionistic fashion, and there are plenty of real results to be obtained. The first step is to free ourselves from the oversimplifications foisted upon us by the tradition, and to see where the real problems lie. I hope this paper has been a contribution to that first step."

"On another possible world or another planet a word might be associated with much the same stereotype and much the same criteria as our term 'water', but it might designate XYZ and not H₂O. At least this could happen in a prescientific era. And it would not follow that XYZ was water; it would only follow that XYZ could look like water, taste like water, etc. What 'water' refers to depends on the actual nature of the paradigms, not just on what is in our heads."

"Before I give the argument, let us consider why it seems so strange that such an argument can be given (at least to philosophers who subscribe to a 'copy' conception of truth). We conceded that it is compatible with physical law that there should be a world in which all sentient beings are brains in a vat. As philosophers say, there is a 'possible world' in which all sentient beings are brains in a vat. (This 'possible world' talk makes it sound as if there is a place where any absurd supposition is true, which is why it can be very misleading in philosophy.) The humans in that possible world have exactly the same experiences that we do. They think the same thoughts we do (at least, the same words, images, thought-forms, etc., go through their minds). Yet, I am claiming that there is an argument we can give that shows we are not brains in a vat. How can there be? And why couldn't the people in the possible world who really are brains in a vat give it too? The answer is going to be (basically) this: although the people in that possible world can think and 'say' any words we can think and say, they cannot (I claim) refer to what we can refer to. In particular, they cannot think or say that they are brains in a vat {even by thinking 'we are brains in a vat)."

"Even if we consider not words by themselves but rules deciding what words may appropriately be produced in certain contexts — even if we consider, in computer jargon, programs for using words — unless those programs themselves refer to something extra-linguistic there is still no determinate reference that those words possess. This will be a crucial step in the process of reaching the conclusion that the Brain-in-a-Vat Worlders cannot refer to anything external at all (and hence cannot say that they are Brain-in-a-Vat Worlders)."

"What we have is a device for producing sentences in response to sentences. But none of these sentences is at all connected to the real world. If one coupled two of these machines and let them play the Imitation Game with each other, then they would go on 'fooling' each other forever, even if the rest of the world disappeared! There is no more reason to regard the machine's talk of apples as referring to real world apples than there is to regard the ant's 'drawing' as referring to Winston Churchill."

"To me, believing that some correspondence intrinsically just is reference (not as a result of our operational and theoretical constraints, or our intentions, but as an ultimate metaphysical fact) amounts to a magical theory of reference. Reference itself becomes what Locke called a 'substantial form' (an entity which intrinsically belongs with a certain name) on such a view. Even if one is willing to contemplate such unexplainable metaphysical facts, the epistemological problems that accompany such a metaphysical view seem insuperable. For, assuming a world of mind- independent, discourse-independent entities (this is the presupposition of the view we are discussing), there are, as we have seen, many different 'correspondences' which represent possible or candidate reference relations (infinitely many, in fact, if there are infinitely many things in the universe)."

"Even though the model referred to satisfies the theory, etc., it is 'unintended'; and we recognize that it is unintended from the description through which it is given (as in the intuitionist case). Models are not lost noumenal waifs looking for someone to name them; they are constructions within our theory itself. and they have names from birth."

"Let me close with a picture. My picture of our situation is not the famous Neurath picture of science as the enterprise of reconstructing a boat while the boat floats on the open ocean, but it is a modification of it. I would change Neurath's picture in two ways. First, I would put ethics, philosophy, in fact the whole culture, in the boat, and not just 'science', for I believe all the parts of the culture are inter- dependent. And, second, my image is not of a single boat but of a fleet of boats. The people in each boat are trying to reconstruct their own boat without modifying it so much at anyone time that the boat sinks, as in the Neurath image. In addition, people are passing supplies and tools from one boat to another and shouting advice and encouragement (or discouragement) to each other. Finally, people sometimes decide they don't like the boat they're in and move to a different boat altogether. (And sometimes a boat sinks or is abandoned.) It's all a bit chaotic; but since it is a fleet, no one is ever totally out of signalling distance from all the other boats. There is, in short, both collectivity and individual responsibility. If we hanker for more, is that not our old and unsatisfiable yearning for Absolutes?"

"If reason is both transcendent and immanent, then philosophy, as culture-bound reflection and argument about eternal questions, is both in time and eternity. We don't have an Archimedean point; we always speak the language of a time and place; but the rightness and wrongness of what we say is not just for a time and a place."

"To require that all of these must be reducible to a single version is to make the mistake of supposing that 'Which are the real objects?' is a question that makes sense independently of our choice of concepts."

"The problem with all this--the problem I discussed in the first lecture--is that if the causes/background conditions distinction is fundamentally subjective, not descriptive of the world in itself, then current philosophical explanations of the metaphysical nature of reference are bankrupt."

"Now, moral philosophers generally prefer to talk about virtues, or about (specific) duties, rights, and so on, rather than about moral images of the world. There are obvious reasons for this; nevertheless, I think that it is a mistake, and that Kant is profoundly right. What we require in moral philosophy is, first and foremost, a moral image of the world, or rather--since, here again, I am more of a pluralist than Kant--a number of complementary moral images of the world."

"No sane person should believe that something is 'subjective' merely because it cannot be settled beyond controversy."

"What I am saying, then, is that elements of what we call "language" or "mind" penetrate so deeply into what we call "reality" that the very project of representing ourselves as being "mappers" of something "language-independent" is fatally compromised from the very start. Like Relativism, but in a different way, Realism is an impossible attempt to view the world from Nowhere. In this situation it is a temptation to say, "So we make the world," or "our language makes up the world," or "our culture makes up the world"; but this is just another form of the same mistake. If we succumb, once again we view the world-the only world we know-as a product. One kind of philosopher views it as a product from a raw material: Unconceptualized Reality. The other views it as a creation ex nihilo. But the world isn't a product. It's just the world."

"Philosophers today are as fond as ever of apriori arguments with ethical conclusions. One reason such arguments are always unsatisfying is that they always prove too much; when a philosopher 'solves' an ethical problem for one, one feels as if one had asked for a subway token and been given a passenger ticket valid for the first interplanetary passenger-carrying space ship instead."

"Part of what makes moral philosophy an anachronistic field is that its practitioners continue to argue in this very traditional and aprioristic way even though they themselves do not claim that one can provide a systematic and indubitable 'foundation' for the subject. Most of them rely on what are supposed to be 'intuitions' without claiming that those intuitions deliver uncontroversial ethical premises, on the one hand, or that they have an ontological or epistemological explanation of the reliability of those intuitions, on the other."

"To successfully adjudicate ethical problems, as opposed to 'solving' them, it is necessary that the members of the society have a sense of community. A compromise that cannot pretend to be the last word on an ethical question, that cannot pretend to derive from binding principles in an unmistakeably constraining way, can only derive its force from a shared sense of what is and is not reasonable, from loyalties to one another, and a commitment to 'muddling through' together."

"A few years ago I had occasion to visit Peru, and I got to know a fine philosopher and a truly wonderful human being-Francisco Miro Casada. Miro Casada has been an idealist all his life, while being, at the same time, a man of great experience (a former member of several governments and a former Ambassador to France). I found him a man who represents the social democratic vision in its purest form. Talking to him, and to my other friends in Peru (who represented quite a spectrum of political opinion), I heard something that was summed up in a remark he, Miro Casada, made to me, "Whenever you have a Republican president, we get a wave of military dictatorships in Latin America"."

"The similarity between Marxism and neoconservativism might be expressed in the following way: both perspectives say that certain injustices can't be cured under our present system of political democracy and mixed economy. The Marxist concludes that we have to overthrow the present system and the neoconservative concludes that we have to live with the injustices. But they are both wrong."

"My own view is that philosophy at its best has always, in every period, included some philosophers who brilliantly represent the moral face of the subject and some philosophers who brilliantly represent the theoretical face, as well as some geniuses whose insights span and unite both sides of the subject. To renounce either the moral ambitions of philosophy or its theoretical ambitions is not just to kill the subject of philosophy; it is to commit intellectual and spiritual suicide."

"To me it seems clear that the descriptions of human life we find in the novels of Tolstoy or George Eliot are not mere entertainment; they teach us to perceive what goes on in social and individual life. And such descriptions require the many subtle distinctions that ordinary language has made available to us. The question of the relevance or irrelevance of “how we speak” is not just a question for philosophers, although it is that too. It is a question for philosophers because once ordinary language is laughed out of the room, philosophical theories are no longer held responsible at all to the ways we actually speak and actually live; but it is a question for more than just philosophers because, at bottom, contempt for ordinary language is contempt for all the humanities."

"Philosophy was never just ontotheology, and even when philosophers were concerned with ontotheology, they were concerned with much more than that. That is the first reason that the idea of a fundamental “crisis” in philosophy and of the “end of philosophy” is deeply mistaken. And if the questions of philosophy are indeed “unsettleable,” in the sense that they will always be with us, that is a wonderful thing, not something to be regretted."

"What we are left with, if what I have said so far is right, is a conclusion that I initially found very distressing: either GRW or some successor, or else Bohm or some successor, is the correct interpretation—or, to include a third possibility to please Itamar Pitowski, we will just fail to find a scientific realist interpretation which is acceptable. (And the ghost of Bohr will laugh, and say, ‘I told you all along that the human mind cannot produce a realist interpretation of quantum mechanics’!)"

"He’s a quantum philosopher. I can’t understand him and his position at the same time."

"We need to go back to the discovery, to posing a question, to having a hypothesis and having kids know that they can discover the answers and can peel away a layer."

"I am interested in the electronic, optical, magnetic, and transport properties of novel semiconductor systems. Of special interest are the behavior of magnetic polarons in semimagnetic and dilute magnetic semiconductors, and the optical response properties of semiconductor quantum-wells and superlattices. My interests also include quantum dots, mesoscopic systems, and the role of antiferromagnetic fluctuations in correlated 2D electron systems."

"Never let academics falter; you have to be successful to have authority to champion change"

"The unique function of the nurse is to assist the individual, sick or well, in the performance of those activities contributing to health or its recovery (or to peaceful death) that he would perform unaided if he had the necessary strength, will or knowledge."

"We especially need imagination in science. It is not all mathematics, nor all logic, but it is somewhat beauty and poetry. There will come with the greater love of science greater love to one another. Living more nearly to Nature is living farther from the world and from its follies, but nearer to the world's people; it is to be of them, with them, and for them, and especially for their improvement. We cannot see how impartially Nature gives of her riches to all, without loving all, and helping all; and if we cannot learn through Nature's laws the certainty of spiritual truths, we can at least learn to promote spiritual growth while we are together, and live in a trusting hope of a greater growth in the future."

"The great gain would be freedom of thought. Women, more than men, are bound by tradition and authority. What the father, the brother, the doctor, and the minister have said has been received undoubtingly. Until women throw off this reverence for authority they will not develop. When they do this, when they come to truth through their investigations, when doubt leads them to discovery, the truth which they get will be theirs, and their minds will work on and on unfettered."

"I know I shall be called heterodox, and that unseen lightning flashes and unheard thunderbolts will be playing around my head, when I say that women will never be profound students in any other department except music while they give four hours a day to the practice of music. I should by all means encourage every woman who is born with musical gifts to study music; but study it as a science and an art, and not as an accomplishment; and to every woman who is not musical, I should say, 'Don't study it at all;' you cannot afford four hours a day, out of some years of your life, just to be agreeable in company upon possible occasions. If for four hours a day you studied, year after year, the science of language, for instance, do you suppose you would not be a linguist? Do you put the mere pleasing of some social party, and the reception of a few compliments, against the mental development of four hours a day of study of something for which you were born? When I see that girls who are required by their parents to go through with the irksome practising really become respectable performers, I wonder what four hours a day at something which they loved, and for which God designed them, would do for them. I should think that to a real scientist in music there would be something mortifying in this rush of all women into music; as there would be to me if I saw every girl learning the constellations, and then thinking she was an astronomer!"

"There is this great danger in student life. Now, we rest all upon what Socrates said, or what Copernicus taught; how can we dispute authority which has come down to us, all established, for ages? We must at least question it; we cannot accept anything as granted, beyond the first mathematical formulae. Question everything else."

"An English village could never be mistaken for an American one: the outline against the sky differs; a thatched cottage makes a very wavy line on the blue above."

"Every formula which expresses a law of nature is a hymn of praise to God."

"There is a God, and he is good, I say to myself. I try to increase my trust in this, my only article of creed."

"Study as if you were going to live forever; live as if you were going to die tomorrow."

"The emphasis must not be on the right to abortion but on the right to privacy and reproductive control."

"Inevitably, the shape of the law on gender-based classification and reproductive autonomy indicates and influences the opportunity women will have to participate as men's full partners in the nation's social, political, and economic life."

"I commented at the outset that I believe the Court presented an incomplete justification for its action. Academic criticism of Roe, charging the Court with reading its own values into the due process clause, might have been less pointed had the Court placed the woman alone, rather than the woman tied to her physician, at the center of its attention."

"Overall, the Court's Roe position is weakened, I believe, by the opinion's concentration on a medically approved autonomy idea, to the exclusion of a constitutionally based sex-equality perspective. I understand the view that for political reasons the reproductive autonomy controversy should be isolated from the general debate on equal rights, responsibilities, and opportunities for women and men."

"The seven to two judgment in Roe v. Wade declared “violative of the Due Process Clause of the Fourteenth Amendment” a Texas criminal abortion statute that intolerably shackled a woman’s autonomy; the Texas law “except[ed] from criminality only a life-saving procedure on behalf of the [pregnant woman].” Suppose the Court had stopped there, rightly declaring unconstitutional the most extreme brand of law in the nation, and had not gone on, as the Court did in Roe, to fashion a regime blanketing the subject, a set of rules that displaced virtually every state law then in force. Would there have been the twenty-year controversy we have witnessed, reflected most recently in the Supreme Court’s splintered decision in Planned Parenthood v. Casey? A less encompassing Roe, one that merely struck down the extreme Texas law and went no further on that day, I believe and will summarize why, might have served to reduce rather than to fuel controversy."

"Abortion prohibition by the State, however, controls women and denies them full autonomy and full equality with men. That was the idea I tried to express in the lecture to which you referred."

"It is essential to woman’s equality with man that she be the decisionmaker, that her choice be controlling. If you impose restraints that impede her choice, you are disadvantaging her because of her sex."

"So all three strands were involved in Captain Struck’s case. The main emphasis was on her equality as a woman vis-à-vis a man who was equally responsible for the conception, and on her personal choice, which the Government said she could not have unless she gave up her career in the service. In that case, all three strands were involved: her equality right, her right to decide for herself whether she was going to bear the child, and her religious belief. So it was never an either/or matter, one rather than the other. It was always recognition that one thing that conspicuously distinguishes women from men is that only women become pregnant; and if you subject a woman to disadvantageous treatment on the basis of her pregnant status, which was what was happening to Captain Struck, you would be denying her equal treatment under the law…"

"The decision whether or not to bear a child is central to a woman’s life, to her well-being and dignity. It is a decision she must make for herself. When Government controls that decision for her, she is being treated as less than a fully adult human responsible for her own choices."

"Let me try to state in a nutshell how I view the work of judging. My approach, I believe, is neither liberal nor conservative. Rather, it is rooted in the place of the judiciary, of judges, in our democratic society. The Constitution’s preamble speaks first of we, the people, and then of their elected representatives. The judiciary is third in line and it is placed apart from the political fray so that its members can judge fairly, impartially, in accordance with the law, and without fear about the animosity of any pressure group. In Alexander Hamilton’s words, “The mission of judges is to secure a steady, upright, and impartial administration of the laws.” I would add that the judge should carry out that function without fanfare, but with due care. She should decide the case before her without reaching out to cover cases not yet seen. She should be ever mindful as judge. And then Justice Benjamin Nathan Cardozo said, “Justice is not to be taken by storm. She is to be wooed by slow advances.”"

"Defenders of sex-based government action must demonstrate an exceedingly persuasive justification for that action to make that demonstration. The defender of a gender line must show at least that the talents classification served important governmental objective and that any discriminatory mean employed is substantively related to the achievement of those objectives. The heightened review standard applicable to sex-based classification does not make a proscribed classification but it does mark as presumptively invalid incompatible with equal protection a law or official policy that denies to women simply because they are women equal opportunity to aspire, achieve, participate in, and contribute to society based upon what they can do. Under this exacting standard reliance on overbroad generalization typically male or typically female tendency estimates about the way most women or most men are will not suffice to deny opportunity to women whose talent and capacity place them outside the average description. As this Court said in Mississippi University for women against Hogan some 14 years ago state actors may not close entrance gates based on fixed notions concerning their roles and abilities of males and females."

"Neither federal nor state government acts compatibly with equal protection when a law or official policy denies to women, simply because they are women, full citizenship stature — equal opportunity to aspire, achieve, participate in and contribute to society based on their individual talents and capacities."

""Inherent differences" between men and women, we have come to appreciate, remain cause for celebration, but not for denigration of the members of either sex or for artificial constraints on an individual's opportunity. Sex classifications may be used to compensate women "for particular economic disabilities [they have] suffered," Califano v. Webster, 430 U. S. 313, 320 (1977) (per curiam), to "promot[e] equal employment opportunity," see California Fed. Sav. & Loan Assn. v. Guerra, 479 U. S. 272, 289 (1987), to advance full development of the talent and capacities of our Nation's people. But such classifications may not be used, as they once were, see Goesaert, 335 U. S., at 467, to create or perpetuate the legal, social, and economic inferiority of women."

"To summarize the Court's current directions for cases of official classification based on gender: Focusing on the differential treatment or denial of opportunity for which relief is sought, the reviewing court must determine whether the proffered justification is "exceedingly persuasive." The burden of justification is demanding and it rests entirely on the State. [...] The justification must be genuine, not hypothesized or invented post hoc in response to litigation. And it must not rely on overbroad generalizations about the different talents, capacities, or preferences of males and females. [...] As earlier stated, see supra, at 541-542, generalizations about "the way women are," estimates of what is appropriate for most women, no longer justify denying opportunity to women whose talent and capacity place them outside the average description."

"In sum, the Court's conclusion that a constitutionally adequate recount is impractical is a prophecy the Court's own judgment will not allow to be tested. Such an untested prophecy should not decide the Presidency of the United States. I dissent."

"Dissents speak to a future age. It's not simply to say, "My colleagues are wrong and I would do it this way." But the greatest dissents do become court opinions and gradually over time their views become the dominant view. So that's the dissenter's hope: that they are writing not for today but for tomorrow."

"[L]egal challenges to undue restrictions on abortion procedures do not seek to vindicate some generalized notion of privacy; rather, they center on a woman’s autonomy to determine her life’s course, and thus to enjoy equal citizenship stature."

"This way of thinking reflects ancient notions about women’s place in the family and under the Constitution — ideas that have long since been discredited."

"Women belong in all places where decisions are being made. It shouldn't be that women are the exception."

"Frankly I had thought that at the time Roe was decided, there was concern about population growth and particularly growth in populations that we don’t want to have too many of."

"Q: At your confirmation hearings in 1993, you talked about how you hoped to see three or four women on the court. How do you feel about how long it has taken to see simply one more woman nominated?"

"Q: Did you think that all the attention to the criticism of Sotomayor as being “bullying” or not as smart is sex-inflected? Does that have to do with the rarity of a woman in her position, and the particular challenges?"

"Q: From your point of view, does having another woman on the court matter primarily in terms of the public’s perception, or also for what it feels like to be in conference and on the bench?"

"Q: What do you think about Judge Sotomayor’s frank remarks that she is a product of affirmative action?"

"JUSTICE GINSBURG: I always thought that there was nothing an antifeminist would want more than to have women only in women’s organizations, in their own little corner empathizing with each other and not touching a man’s world. If you’re going to change things, you have to be with the people who hold the levers."

"JUSTICE GINSBURG:: If you want to influence people, you want them to accept your suggestions, you don’t say, You don’t know how to use the English language, or how could you make that argument? It will be welcomed much more if you have a gentle touch than if you are aggressive."

"JUSTICE GINSBURG: I think back to the days when — I don’t know who it was — when I think Truman suggested the possibility of a woman as a justice. Someone said we have these conferences and men are talking to men and sometimes we loosen our ties, sometimes even take off our shoes. The notion was that they would be inhibited from doing that if women were around. I don’t know how many times I’ve kicked off my shoes. Including the time some reporter said something like, it took me a long time to get up from the bench. They worried, was I frail? To be truthful I had kicked off my shoes, and I couldn’t find my right shoe; it traveled way underneath."

"Q: You are said to have very warm relationships with your colleagues. And so I was surprised to read a comment you made in an interview in May with Joan Biskupic of USA Today. You said that when you were a young lawyer, your voice was often ignored, and then a male colleague would repeat a point you’d made, and other people would be alert to it. And then you said this still happens now at conference."

"Q: I wanted to ask you about the academic research on the effect of sex on judging. Studies have found a difference in the way male and female judges of similar ideologies vote in some cases. And that the presence of a woman on a panel can influence the way her male colleagues vote. How do these findings match your experience?"

"Q: We started by talking about the idea of three or four women on the Supreme Court. Could you imagine a Supreme Court that had five or six or seven women on it?"

"Q: What about the case this term involving the strip search, in school, of 13-year-old Savana Red-ding? Justice Souter’s majority opinion, finding that the strip search was unconstitutional, is very different from what I expected after oral argument, when some of the men on the court didn’t seem to see the seriousness here. Is that an example of a case when having a woman as part of the conversation was important?"

"Q: You have written, “To turn in a new direction, the court first had to gain an understanding that legislation apparently designed to benefit or protect women could have the opposite effect.” The pedestal versus the cage. Has the court made that turn completely, or is there still more work to be done?"

"JUSTICE GINSBURG: The Legislature can make the change, can facilitate the change, as laws like the Family Medical Leave Act do. But it’s not something a court can decree. A court can’t tell the man, You’ve got to do more than carry out the garbage."

"Nine, nine... There have been nine men there for a long, long time, right? So why not nine women?"

"You're saying, no, State did two kinds of marriage, the full marriage, and then this sort of skim milk marriage."

""The women going to this law school, you will have many opportunities. What about the girl who is undereducated, drops out of school when she's a teenager and pregnant? Helping raise the level of all women is something I think women should care about."

"Undocumented aliens unfortunately are not protected by the law and they are tremendously subjected to exploitation. The result is that they would be willing to work for a wage that no person who is welcome in our shores would, would take. I think the answer to that problem is in Congress' lap. People who have been hardworking, tax paying, those people ought to be given an opportunity to be on a track that leads towards citizenship and if that happened, then they wouldn't be prey to the employers who say "we want you because we know that you work for a salary we could not lawfully pay anyone else.""

"Throwing out preclearance when it has worked and is continuing to work to stop discriminatory changes is like throwing away your umbrella in a rainstorm because you are not getting wet."

"The great man who led the march from Selma to Montgomery and there called for the passage of the Voting Rights Act foresaw progress, even in Alabama,” she wrote. “‘The arc of the moral universe is long,’ he said, but ‘it bends toward justice,’ if there is a steadfast commitment to see the task through to completion."

"If you have a caring life partner, you help the other person when that person needs it. I had a life partner who thought my work was as important as his, and I think that made all the difference for me."

"People ask me sometimes... 'When will there be enough women on the court?' And my answer is, 'When there are nine.' People are shocked, but there'd been nine men, and nobody's ever raised a question about that."

"Fight for the things that you care about, but do it in a way that will lead others to join you."

"To restate the key question in this case, the issue centrally debated by the parties: Absent congressional authorization, does the Elections Clause preclude the people of Arizona from creating a commission operating independently of the state legislature to establish congressional districts? The history and purpose of the Clause weigh heavily against such preclusion, as does the animating principle of our Constitution that the people themselves are the originating source of all the powers of government."

"Generally change in our society is incremental. Real change, enduring change, happens one step at a time."

"Justice O'Connor had set the model. She had breast surgery and she was on the bench nine days after her surgery. She said, 'Now, Ruth, have your chemotherapy on a Friday. That way, you have the weekend to get over it'"

"It's a facet of the gay rights movement that people don't think about enough. Why suddenly marriage equality? Because it wasn't until 1981 that the court struck down Louisiana's "head and master rule," that the husband was head and master of the house."

"If the Senate is not acting, what can be done about it? Even if you could conceive of a testing lawsuit, what would the response be? 'Well, you want us to vote, so we'll vote no.' I do think cooler heads will prevail, I hope sooner rather than later. The president is elected for four years not three years, so the power he has in year three continues into year four. Maybe members of the Senate will wake up and appreciate that that's how it should be."

"There's nothing in the Constitution that says the President stops being President in his last year."

"Eight is not a good number for a collegial body that sometimes disagrees."

"If you want to be a true professional, you will do something outside yourself, something to repair tears in your community, something to make life a little better for people less fortunate than you. That’s what I think a meaningful life is. One lives not just for oneself but for one’s community."

"I ask no favor for my sex. All I ask of our brethren is that they take their feet off our necks."

"I have heard that there are some people on the Democratic side who would like to increase the number of judges. I think that was a bad idea... I am not at all in favor of that solution."

"It was lucky that I met Marty at a time when the best degree that a girl could have not her BA or her JD, it was her M-R-S."

"One of the things that happened after Roe v Wade is that women wanted women to be able to control their own destiny. They won, so they retreated. And the other side geared up and we have the situation that we have today."

"I think society needs to be more active on this issue, I mean the truth is with all these restrictive laws, the only people who are being restricted are poor women. It's a little like divorce was in the old days, where if you had the money to go to Nevada and stay there for six weeks, you could get a divorce/ Now we have no-fault divorce in every state. So no woman of means will ever lack access to abortion in the US, because there are some states that will offer it," she said."

"So the brunt of all these restrictive laws is on poor women. Not only if they can't pay the plane fare or the bus fare – they can't afford to take days off from work to go."

"The young people are my hope. Think of Malala Yousafzai, Greta Thunberg. I think the young people I see are fired up and they want our country to be what it should be."

"My most fervent wish is that I will not be replaced until a new president is installed."

"At the Supreme Court, those who know don’t talk, and those who talk don’t know."

"Think back to 1787. Who were 'we the people'? … They certainly weren't women … they surely weren't people held in human bondage. The genius of our Constitution is that over now more than 200 sometimes turbulent years that 'we' has expanded and expanded."

"When I’m sometimes asked ‘When will there be enough (women on the Supreme Court)?’ and my answer is: ‘When there are nine.’ People are shocked. But there’d been nine men, and nobody’s ever raised a question about that."

"They have never been a 13-year-old girl."

"We are a nation made strong by people like you."

"She said, 'Dear, in every good marriage it helps sometimes to be a little deaf.' And I followed that advice in dealing not only with my dear spouse but in dealing even with my colleagues on the U.S. Supreme Court.""

"It helps sometimes to be a little deaf (in marriage and in) every workplace, including the good job I have now."

"My mother told me to be a lady. And for her, that meant be your own person, be independent."

"Women will have achieved true equality when men share with them the responsibility of bringing up the next generation."

"This is something central to a woman’s life, to her dignity. It’s a decision that she must make for herself. And when government controls that decision for her, she’s being treated as less than a fully adult human responsible for her own choices."

"We are at last beginning to relegate to the history books the idea of the token woman."

"To make life a little better for people less fortunate than you, that’s what I think a meaningful life is. One lives not just for oneself but for one’s community."

"Pedophilia is good for the children"

"The passing on and transformation of heritage and tradition-and the creation of ever new possibilities for women-are also exemplified in the life story of Ruth Bader Ginsburg, associate justice of the United States Supreme Court. When President Clinton announced the appointment of Ruth Bader Ginsburg to the Supreme Court in 1993, pending Senate approval, Ginsburg accepted the nomination by expressing gratitude to "the bravest and strongest person I have known," her mother, Celia Amster Bader, adding that she prayed that she might "be all that she would have been had she lived in an age when women could aspire and achieve and daughters are cherished as much as sons"...Ginsburg is one of a number of Jewish women who helped to change the rules of professional life and parenthood, making it more possible for mothers, as well as fathers, to become mentors to their offspring, and for daughters, as well as sons, to be fully cherished. A secular but identified Jew and feminist, she offers young Jewish women a powerful example of a committed, achieving, courageous modern professional woman connected to her ethnic roots as well as to the broad interests of American women as a class. When Ginsburg was nominated to the Supreme Court, she learned from a former classmate that her law school nickname had been "Bitch." Ginsburg's response was typical of the line of assertive Jewish women from which she had sprung: "Better bitch than mouse," she replied."

"I first met Justice Ginsburg a year ago, when she invited me to her chambers and to a tea for international fellows from Georgetown law school, at which she was speaking. It struck me then, as we walked through the courthouse, that each marker she pointed out involved women’s history — from a photograph and a political cartoon in the hallway outside her chambers of Belva Lockwood, the first woman admitted to the Supreme Court bar, to the renaming of a dining room at the court in honor of Natalie Cornell Rehnquist, wife of the late chief justice. (The tribute was O’Connor’s idea. “My former chief was a traditionalist, but he could hardly object,” Ginsburg said with a bit of glee.)"

"Ginsburg cautioned against the idea of thinking that the 1973 Roe v Wade ruling, which declared abortion was a constitutional right, was enough to guarantee women's reproductive freedom. Ginsburg was a lifelong staunch advocate for abortion rights and gender equality, but from her early days she had criticised the Supreme Court's handling of the abortion issue. She believed that the Roe v Wade case had based the right to abortion on the wrong argument, a violation of a woman's privacy rather than on gender equality. This, she thought, left the ruling vulnerable to targeted legal attacks by anti-abortion activists. Ginsburg felt that because the ruling had legalised abortion overnight nationwide, it had failed to resolve the issue. It had the effect of halting the political process that had been moving to liberalise abortion already – with advocates now believing that right was secure – and instead mobilised the anti-abortion movement."

"I think performing Oscar the first time in Santa Fe is really what prompted me to look into proposing to my husband Scott, because it just seemed right. You know, Supreme Court Justice Ruth Bader Ginsburg was a huge advocate for Oscar and talked about in interviews. She came to the performances in Santa Fe and we were able to meet her and take photos with her. So it all just made sense: I think Prop 8 failed at that time, states started to make marriage legal, and it just all seemed right. So, yeah, we got married between the two runs of Oscar, and fortunately, Justice Ginsburg married us in D.C., which was such an honor. I still look back to that day and can’t really believe it! I asked her, and she said if I could come to Washington, D.C., she would be happy to do it."

"The ACLU and the librarians appealed to the U.S. Supreme Court for an emergency stay in order to allow the librarians to testify before Congress, which was debating reauthorization of the PATRIOT Act at that very moment. But Justice Ruth Bader Ginsburg declined to intervene."

"Well, there are all kind of hearts. There are bleeding hearts and there are hard hearts. And if I wanted to judge Justice Ginsburg on her heart, I might take a hard-hearted view of her and say she’s a bleeding heart. She represents the ACLU. She wants the age of consent to be 12. She believes there’s a constitutional right to prostitution. What kind of heart is that?"

"I guess where I am on this, if you look at Ruth Bader Ginsburg, I mean, she — the Ginsburg rule, she doesn’t have to answer specific questions, clearly pro-choice going in, thinks there may even be a constitutional right to polygamy, has a controversial view we should lower the age of consent to 12, supports legalized prostitution, very left-wing."

"Associate Justice Ruth Bader Ginsburg has long been a thorn in the side of American conservatives. She's been pilloried in the right-wing press by a range of so-called political experts, including college drop-out and shock jock Lars Larson, who publicly declared that Justice Ginsburg is "anti-American." Her stinging dissent in Burwell v. Hobby Lobby, which recently granted corporations certain exceptions to the Affordable Care Act with regard to birth control coverage, has once again loosed the gates of extreme conservative rhetoric. One columnist in The Washington Times even crowned her "liberal bully of the week" even though hers was the dissenting, not majority, opinion."

"Subsequent hearings have presented to the public a vapid and hollow charade, in which repetition of platitudes has replaced discussion of viewpoints and personal anecdotes have supplanted legal analysis. Such hearings serve little educative function, except perhaps to reinforce lessons of cynicism that citizens often glean from government. Neither can such hearings contribute toward an evaluation of the Court and a determination whether the nominee would make it a better or worse institution. A process so empty may seem ever so tidy — muted, polite, and restrained — but all that good order comes at great cost."

"I love Justice Marshall. He did an enormous amount for me. But if you confirm me to this position, you will get Justice Kagan. You won't get Justice Marshall, and that's an important thing."

"My politics would be, must be, have to be, completely separate from my judgment."

"It is absolutely true that I have served in two Democratic administrations. You can tell something from me and my political views from that."

"I think people are great in many different ways. So, I think some justices are great because they have extraordinary wisdom, they have an understanding of how to apply the law in their times … in a way that's completely consistent with … the text of the law and the purposes of the law, and in a way that's completely right for the times in which they live in."

"It's fine if the law bans books because government won't really enforce it."

"For the past 11 years, I’ve taught hundreds of students, primarily at Harvard Law School. I teach that the Constitution’s separation of powers protects individual liberty, and I remain grateful to the dean who hired me, Justice Elena Kagan."

"...candidates for a Supreme Court seat that had opened up after Justice John Paul Stevens announced his retirement in early April. I settled on the brilliant young solicitor general and former Harvard Law School dean Elena Kagan"

"The 'self-transcending immanence,' the sense of giving birth to ourselves, the sense of power of being within, which is being affirmed by many women, does not seem to be denoted, imaged adequately pointed to, or perhaps even associated with the term 'God'. p. 208"

"The word ‘radical’ means ‘going to the roots’. It is derived from the Latin radix, meaning root. Radical Feminism goes to the root of oppression and the way out. And I define it as “way of being characterised by (a) an Awesome and Ecstatic sense of Otherness from patriarchal norms and values (b) conscious awareness of the sadosociety’s sanctions against Radical Feminists (c) moral outrage on behalf of women as women (d) commitment to the cause of women that persists, even against the current, when feminism is no longer ‘popular’; in other words, constancy."

"To be a Radical Feminist now is to do quantum leaping. That means to act with fantastic courage because you see real hope now, not lovely little lah-didah hope (a very contained hope), but really great Hope for participation in Quintessence, which is the harmony of the universe."

"(Women's Liberation) ... is an ontological, spiritual revolution, pointing beyond the idolatries of sexist society and sparking creative action in and toward transcendence. The becoming of women implies universal human becoming. It has everything to do with the search for ultimate meaning and reality which some would call God. p. 6"

"To exist humanly is to name the self, the world, and God. The 'method' of the evolving spiritual consciousness of women is nothing less than this beginning to speak humanly - a reclaiming of the right to name. p. 8"

"The first step in the elevation of women under all systems of religion is to convince them that the great Spirit of the Universe is in no way responsible for any of these absurdities. (Stanton, quoted on p. 13)"

"'God' can be used oppressively against women in a number of ways…[one way is by an] overt manner when theologians proclaim women's subordination to be God's will. The symbol of the Father God, spawned in the human imagination and sustained as plausible by patriarchy, has in turn rendered service to this type of society by making its mechanisms for the oppression of women appear right and fitting. If God in "his" heaven is a father ruling "his" people, then it is in the "nature" of things and according to divine plan and the order of the universe that society be male-dominated."

"The correspondence between the minds of Musing women and the intelligible structures of reality is rooted in our promise, that is, our potential and commitment to evolve, unfold 'together,' in harmony with each other and with all Elemental reality. p. 163"

"I suggest that the rejection of ontological final causality ... has often really been a kind of metaphysical rebellion, even on the part of those philosophers who have been most disdainful of metaphysics. It has been an effort to overthrow the tyranny of the allegedly 'supernatural end' that seemed to block the dynamics of thought and action. But this 'block' was often a shallow and reified conception of the final cause. When those doing the rejecting have had no deep awareness of the dynamism in being, that is of the ontological force of final causality, the reified Block has not wholly disappeared. It has tended to reappear in various ways. pp. 186-187"

"It requires a kick in the imagination, a wrenching of tired words, to realize that feminism is the final and therefore the first cause, and that this movement is movement. Realization of this is already the beginning of a qualitative leap in be-ing. For the philosophers of senescence 'the final cause' is in technical reason; it is the Father's plan, an endless flow of Xerox copies of the past. But the final cause that is movement is in our imaginative-cerebral-emotional-active-creative be-ing. p. 190"

"Today, in the light of feminist philosophy of Be-ing, we are aware of the deep connection between women's becoming and the unfolding of cosmic process which some would still call 'God'. p. 18"

"The question that comes to my mind is, 'What sense does it make to assert that in Christ "There is neither male nor female"? ... But that is the point: it could not mean anything on earth, where there definitely were and are females and males and where that distinction has been overemphasized and distorted, especially in the church. p 22"

"Briefly, if God is male, then the male is God. p. 38"

"Women discovering self-actualization in sisterhood in 1975 ... rarely talk of 'partnership' with men, since this term seems to imply ... as if we could glimpse nothing more desirable than an equal slice of the patriarchal pie." p. 41"

"There is no small irony in the fact that during an age in which opinion of women was so low, some of them were, in fact, members of the hierarchy, whereas in a later and more enlightened age, when the Church itself is urging them to take a more active part in public life, they are completely excluded from the hierarchy. p. 90"

"If women's subordination were really so 'natural,' it would not be necessary to insist so strongly upon it. It would seem that people would not have to be told authoritatively to behave 'naturally. p. 116-117"

"...that dream world which is precisely the 'metaphysical world of woman,' the ideal, static woman, who is so much less troublesome than the real article... For the celibate who prefers not to be tied down to a wife, or whose canonical situation forbids marriage, the 'Mary' of his imagination could appear to be the ideal spouse. p. 161"

"Hags live. Women traveling into feminist time/space are creating Hag-ocracy, the place we govern. To govern is to steer, to pilot."

"[W]omen under phallocratic rule are confined to the role of vessels/carriers, directed and controlled by men. Since that role is the basic base reversal of the very be-ing of Voyaging/Spiraling women, when we direct our own Crafts/Vessels we become reversers of that deadly reversal."

"The … false ideal … [that is] tokenism—which is commonly guised as Equal Rights, and which yields token victories—deflects and shortcircuits gynergy, so that female power, galvanized under deceptive slogans of sisterhood, is swallowed by The Fraternity. This method of vampirizing the Female Self saps women by giving illusions of partial success while at the same time making Success appear to be a far-distant, extremely difficult to obtain "elusive objective." When the oppressed are worn out in the game of chasing the elusive shadow of Success, some "successes" are permitted to occur—"victories" which can easily be withdrawn when the victim's energies have been restored. Subsequently, women are lured into repeating efforts to regain the hard-won apparent gains.... [¶] Thus tokenism is insidiously destructive of sisterhood, for it distorts the warrior aspect of Amazon bonding both by magnifying it and by minimizing it. It magnifies the importance of "fighting back" to the extent of making it devour the transcendent be-ing of sisterhood, reducing it to a copy of comradeship. At the same time, it minimizes the Amazon warrior aspect by containing it, misdirecting and shortcircuiting the struggle."

"This is a demonically double-sided trap, for of course reforms, such as legalization of abortion, aid many women in desperate situations. However, because the "changes" that are achieved are victories in a vacuum, that is, in a totally oppressive social context, they do not essentially free the Female Self but instead function to hide both the fact of continuing oppression and the possibilities for better options and for more radical freedom.... The Labrys of the A-mazing Female Mind must cut through the coverings of these double-sided/multiple-sided situations, dis-covering the context, identifying the more radical problems, yet neglecting none."

"Hags do not haggle over "equality," for we know there is no equality among unique Selves. Noting that one definition of the term equal is "capable of meeting the requirements of a situation or a task," Jan Raymond observes that what each asks of the other is that she be equal to the task at hand.... Crones expect and en-courage each other to become sister pyrotechnists, building the fire that is fueled by Fury, the fire that warms and lights the place where we can each have a loom of our own, where we can spin and weave the tapestries of Crone-centered creation."

"As a creative crystallizing of the movement beyond the state of Patriarchal Paralysis, this book is an act of Dis-possession; and hence, in a sense beyond the limitations of the label anti-male, it is absolutely Anti-androcrat, A-mazingly Anti-male, Furiously and Finally Female."

"I hope that in its richness, as well as in its incompleteness, Gyn/Ecology will continue to be a Labrys enabling women to learn from our mistakes and our successes, and cast our Lives as far as we can go, Now, in the Be-Dazzling Nineties."

"Women who lust for wisdom become astonished/astonishing, Wondering. As Muses of our own creation, Wonderlusters re-member our Original Powers. Unlike the frozen 'philosophy' that is packaged and stored within academic refrigerators, Wonderlust moves us always. Our vehicles are often Metaphors. Our destinations are Realms of Metabeing. p. 26"

"The word Metabeing is used here to Name Realms of active participation in the Powers of Be-ing. Be-ing, the Verb, cannot without gross falsification be reified into a noun, whether that noun be identified as 'Supreme Being,' or 'God,' or 'Goddess' (singular or plural). When I choose to use such words as Goddess it is to point Metaphorically to the Powers of Be-ing, the Active Verb in whose potency all biophilic reality participates. p. 26"

"Several meanings of the word Elemental converge for the conjuring of Elemental feminist philosophy. An 'obsolete' definition is 'material, physical.' The philosophy here unfolded is material/physical as well as spiritual, mending/transcending this deceptive dichotomy. p 11"

"Physical ultimacy suggests the possibility of relations with others as well as with one's Self that are far-reaching, demanding that we stretch our physical, imaginative, psychic powers beyond the limitations that have been imposed upon them. p. 80"

"Lusty women can reclaim the name Archimage, Naming the fact that she is the Witch within our Selves. She is a verb, and she is verbal - a Namer, a Speaker- the Power within who can Name away the archetypes that block the ways/words of Metabeing. Archimage is a Metaphoric form of Naming the one and the many. She is power/powers of be-ing within women and all biophilic creatures. She points toward Metabeing, in which all Witches/Hags/Weirds participate, and in which we live, move, and have our be-ing pp. 86-87"

"The inspiring, moving reality of final causality- the centralizing force/focus within the Self and within all be-ing - is spirit-force. This becomes inaccessible, or 'out of sight,' when the spiritual/philosophical imagination is dried up and reasoning banalized, routinized, reduced to the elementary realm. p. 155"

"The symbol, God as Verb, was an essential step in my intellectual process to the Metaphor, Goddess as Verb. Often feminists try to eliminate this step, with the unfortunate result that 'The Goddess' functions as a static symbol, simply replacing the noun God. In writing Beyond God the Father, I also used the expression Power of Be-ing to refer to ultimate/ intimate reality. This emphasized the Verb, but I now think that it gives less than adequate emphasis to the multiple aspects of transcendence. I therefore now use the plural, Powers of Be-ing. ...Some feminists, with good reason, prefer to use the singular name, The Goddess. Others, also with good reasons, prefer to speak of Goddesses. Although the latter choice is motivated by understanding of the necessity for, and fact of, multiplicity and diversity in symbols/metaphors of the Goddess, there is, it seems to me, an unresolved problem, if one ignores the principle ofunity: the One. When Be-ing is understood as Verb, the focus of the discussion changes. It would be foolish to speak of 'Be-ings.' But women can and do speak of different Powers and manifestations of Be-ing, which are sometimes imaged as Goddesses. p. 423"

"The work of self-described "post-Christian" radical feminist theologian Mary Daly, author of the 1968 volume The Church and the Second Sex, convinced many Christian women's liberationists that they needed to separate from a hopelessly patriarchal church and create their own religious practices. Daly's 1973 Beyond God the Father: Toward a Philosophy of Women's Liberation further influenced feminist spiritual seekers."

"Mary Daly gave us the origin of the words "hag" and "haggard," among many others: "hag" meaning harpy or witch, and "haggard" meaning originally "an intractable person, especially: a woman reluctant to wooing.""

"The idea that women's friendships are new is weird to me; I don't understand it. Some of our smartest, nicest women have written a lot about the newness of women's bonds, but Jesus, my mother and all those women, my aunts, they all hung out every Saturday talking and were such a comfort to one another and they stuck by each other so..Someone like Mary Daly doesn't even know how people live-but other women, I think they come from suburban lives or something like that, and no family. That's a certain kind of life but it's not general female life."

"She was a great trained philosopher, theologian and poet, and she used all of those tools to demolish patriarchy - or any idea that domination is natural - in its most defended place, which is religion."

"Daly’s work exposed the foundational misogyny in religion which continues to flourish."

"Someone like Mary Daly doesn't even know how people live-but other women, I think they come from suburban lives or something like that, and no family. That's a certain kind of life but it's not general female life."

"Her radicalism can turn off students who have never been exposed to feminist ideas. Students learn that she excluded men from her classes since she wanted her women students to feel free to speak. Even though... she would meet with male students separately, for many she seems to embody all of the stereotypes of the man-hating feminist. Her...refusal to bend to convention, and her laser-like focus on every kind of injustice to women can alienate students who are wary of feminist ideas that sound "angry." But without righteous anger, there would be no feminism. Thomas Aquinas famously argues that if one is not angered by injustice, there is something wrong. And Daly, with her classical education, would agree. Daly taught me that one cannot smooth over or excuse misogyny, that it must be exposed and named, and that one must use everything in one's power — one's intelligence, wit and, yes, anger — to overcome it."

"Although Sikhs and Hindus do sometimes commit such murders, honor killings, both worldwide and in the West, are mainly Muslim-on-Muslim crimes. In this study, worldwide, 91 percent of perpetrators were Muslims. In North America, most killers (84 percent) were Muslims, with only a few Sikhs and even fewer Hindus perpetrating honor killings; in Europe, Muslims comprised an even larger majority at 96 percent while Sikhs were a tiny percentage. In Muslim countries, obviously almost all the perpetrators were Muslims. With only two exceptions, the victims were all members of the same religious group as their murderers."

"Most of the views that Spender attributes to me … are still my views. Some are not. For example, .... I am probably more of a feminist-anarchist than ever before; more mistrustful of the organisation of power into large bureaucratic states than I once was."

"I am not talking about illegal immigrants to Europe or North America. I am describing Muslims who are penetrating India’s West Bengal region. These Bangladeshi immigrants are becoming conduits for criminal activities (arms, drugs, and sexual slavery) which also fund global jihad. You won’t read about this in the Western mainstream media—or even in the Indian media, which has turned a blind eye to this ongoing tragedy because they are afraid to be labeled “politically incorrect” or “Islamophobic.” They are also afraid of reprisals. When Islamic zealots ransacked the office of the renowned newspaper, ‘The Statesman’ in Kolkata, in retaliation for a mere reproduction of an article condemning Islamic extremism, the Indian press remained silent. The editor and publisher of the newspaper were arrested for offending Muslim sentiments and no action was taken against the rioters."

"According to Ghosh, there has recently been a sharp increase in incidents of “Muslim rioting during Hindu festivals, destruction of Temples, desecration of Deities, and large-scale, provocative cow slaughter.” Worse: “Hundreds, thousands, of Hindu girls have been kidnapped, trafficked into sexual slavery, or taken as second or third wives for wealthy Muslim men. In recent years, Ghosh’s organization has rescued nearly 100 such girls, and one of his main missions has been to help reintegrate those survivors into their families and societies."

"If women take their bodies seriously—and ideally we should—then its full expression, in terms of pleasure, maternity, and physical strength, seems to fare better when women control the means of production and reproduction. From this point of view, it is simply not in women's interest to support patriarchy or even a fabled "equality" with men. That women do so is more a sign of powerlessness than of any biologically based "superior" wisdom."

"It is clear that women who are feminists must gradually and ultimately dominate public and social institutions—so as to ensure that they are not used against women. I say "dominate" because I don't think that "equality" or "individuality" will be possible for women who have never experienced supremacy in public institutions as men have. ... The point is to have our entire social drama played out as fully by women as by men. And it is revolutionary by definition to have women "out of the biological home," both psychologically and actually. Whatever happens after that is then a matter for . . . everyone."

"Miracles of consciousness aside, I see no way for women to defeat or transfer patriarchy without achieving power. Unlike male groups, women have little power with which to either avoid or commit violence. Women traditionally are physically weak and politically powerless in a culture that values physical strength and its extended representation in the form of weaponry and money. Women, like men, must be capable of violence or self-defense before their refusal to use violence constitutes a free and moral choice, rather than "making the best of a bad bargain." Survival is the characteristic property of power."

"To those who think I am suggesting that we have a war between the sexes, I say: but we've always had one."

"Amazon society, as mythology, history, and universal male nightmare, represents a culture in which women reign culturally supreme because of their gender. Amazon societies are also important because women were trained to be warriors—military and, presumably, in other ways as well. ... In Amazon societies, women were mothers and their society's only warriors; mothers and their society's only hunters; mothers and their society's only political and religious leaders. No division of labor based on sex seems to have existed in such societies. Although Amazon leaders existed and queens were elected, the societies seem to have been … ones in which any woman could aspire to and achieve full human expression.In Amazon society, only men, when they were allowed to remain, were, in widely differing degrees, powerless and oppressed."

"I am not saying that a female-dominated or Amazon society based on the oppression of men is any more "just" than is a male-dominated society based on the oppression of women. I am merely pointing out in what ways it is better for women.Perhaps someday a choice between forms of injustice will not be necessary."

"Should or can there be a single standard of behavior for both sexes? Is there such a thing as a biologically rooted female culture that should remain separate from male culture, partly because it is different than or superior to male culture?Women must convert their love for and reliance on strength and skill in others to a love for all manner of strength and skill in themselves."

"Women must begin to "save" themselves and their daughters before they "save" their husbands and their sons; before they "save" the whole world."

"For women not to fear rape because we can successfully defend ourselves against it is not anachronistic but revolutionary. For women to be considered as potential warriors (in every sense of the word, including its physical representation) is not anachronistic but revolutionary. If realized, it might imply a radical change in modern life. ... What would it mean for a woman to be a warrior today? How could modern women control the means of production and reproduction?"

"Women … do not have to forsake the "wisdom of the heart" and become men. They need only transfer the primary force of their supportiveness to themselves and to each other—but never to the point of self-sacrifice."

"Perhaps only some young women, perhaps only a minority of all women, will be able to effect such changes through consciousness alone, through the strength of understanding, which, if transformed into wisdom, always means the performance of necessary actions."

"This is the tale of a voyage that is of interest only as it concerns the doings of one small, gray-eyed woman. Small women exist in plenty-so do those with gray eyes-but this woman was among the wisest of a sex that is surpassingly wise. There is no surprise in that (or should not be) for it is common knowledge that Woman was created fully a quarter of an hour before Man, and has kept that advantage to this very day. Indeed, legend has it that the first man, Leh, was fashioned from the sixth finger of the left hand of the first woman, Loh, and that is why women have only five fingers on the left hand. The lady with whom we concern ourselves in this story had all her six fingers, and what is more, they all worked."

"Alyx, the gray-eyed, the silent woman. Wit, arm, kill-quick for hire, she watched the strange man thread his way through the tables and the smoke toward her. This was in Ourdh, where all things are possible. He stopped at the table where she sat alone and with a certain indefinable gallantry, not pleasant but perhaps its exact opposite, he said: "A woman-here?" "You're looking at one," said Alyx dryly, for she did not like his tone..."

"The trouble with men is that they have limited minds. That's the trouble with women, too."

"Who's Elaine Beach? Just the one you'd expect. The shy one. The sandy-haired one with freckles. The unhappy one who isn't good-looking. The one who came back to town after a two weeks' absence, claiming she'd been to Chicago and had a baby. The one who's always listening to something else. The one who, on autumn nights, looks as though she can hear something else. The one who hates parties. The one who won't talk about it. The one to whom supernatural adventures ought to happen."

"“And you think they’ll let you,” said Machine. It was a flat, sad statement. “No,” she said, “but nobody ever let me do anything in my life before and I never let that stop me.”"

"Sit a man on his ass with nothing to do but eat and the first thing that goes is his mind. It never fails."

"He wished his imagination would not take so impressionistic a turn. It never fails."

"Houses stretched off on all sides, sometimes dipping below the ground and sometimes emerging out of it, piling themselves into pyramids, into almost toppling waves, never one rooftree more than eighty yards from the next. The planet was covered. There were the old, open-air cities planted with whatever would grow, mountains honeycombed, resorts in Antarctica, covered roads crammed with carrier traffic only, hovercraft, sea-craft, masses, structures, and installations under the sea, nets of algae towed in the air, some insects and no animals whatever, but people, people, people everywhere. What’s the opposite of the Garden of Eden?"

"“Rational people,” said the man, “realize that their lives must be made meaningful. Meaning isn’t just given us.”"

"How withered away one can be from a life of unremitting toil."

"Dismissing the whole thing as the world’s aberration and not mine, I went back to bed."

"There are more whooping cranes in the United States of America than there are women in Congress."

"Anyway everyboy (sorry) knows that what women have done that is really important is not to constitute a great, cheap labor force that you can zip in when you're at war and zip out again afterwards but to Be Mothers, to form the coming generation, to give birth to them, to nurse them, to mop floors for them, to love them, cook for them, clean for them, change their diapers, pick up after them, and mainly sacrifice themselves for them. This is the most important job in the world. That’s why they don’t pay you for it."

"Fucking, if you will forgive the pun, is an anti-climax."

"“Well, hell,” said Jael more genuinely, “the war. If there isn’t one, there just was one, and if there wasn’t one, there soon will be one. Eh? The war between Us and Them."

"I told him to open his eyes, that I didn’t want to kill him with his eyes shut, for God’s sake."

"Remember, I don’t threaten. I don’t play. I always carry firearms. The truly violent are never without them."

"If you want to be an assassin, remember that you must decline all challenges. Showing off is not your job. If you are insulted, smile meekly. Don’t break your cover. Be afraid. This is information about the world. You are valuable. Push yourself. Take the easiest way out whenever possible. Resist curiosity, pride, and the temptation to defy limits. You are not your own woman and must be built to last. Indulge hatred. Action comes from the heart. Pray often. How else can you quarrel with God?"

"As my mother once said: The boys throw stones at the frogs in jest. But the frogs die in earnest."

"Remember: I didn’t and don’t want to be a “feminine” version or a diluted version or a special version or a subsidiary version or an ancillary version, or an adapted version of the heroes I admire. I want to be the heroes themselves. What future is there for a female child who aspires to being Humphrey Bogart?"

""You are on strike against God"--said by a nineteenth-century American judge to a group of women workers from a textile mill. He was right, too, and I don't wonder at him. What I do wonder is where did they get the nerve to defy God? Because you'd think something would interfere with them, give them nervous headaches, hit them, muddle them, nag at them (at the very least) and prohibit them from daring to do it, just as something interferes with me, too, tries to keep me away from certain regions. (first lines)"

"After a while you tame your interior monsters, it's only natural. I don't mean that it ever stops; but it stops mattering. (p8)"

"Something-elses of the world, unite! (p19)"

"Leaning her silly, beautiful, drunken head on my shoulder, she said, "Oh, Esther, I don't want to be a feminist. I don't enjoy it. It's no fun." "I know," I said. "I don't either." People think you decide to be a "radical," for God's sake, like deciding to be a librarian or a ship's chandler. You "make up your mind," you "commit yourself" (sounds like a mental hospital, doesn't it?). I said Don't worry, we could be buried together and have engraved on our tombstone the awful truth, which some day somebody will understand: WE WUZ PUSHED. (p37)"