Quakers

"I am a teacher at heart, and there are moments in the classroom when I can hardly hold the joy."

"If disillusionment is one of life’s natural forms of contemplation, the experience of dislocation is another. This happens when we are forced by circumstance to occupy a very different standpoint from our normal one, and our angle of vision suddenly changes to reveal a strange and threatening landscape. . . . The value of dislocation, like the value of disillusionment, is in the way that it moves us beyond illusion, so we can see reality in the round—since what we are ble to see depends entirely on where we stand."

"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."

"In depression, the built-in bunk detector that we all possess is not only turned on but is set on high."

"There is as much guidance in way that closes behind us as in way that opens up ahead of us. The opening may reveal our potentials while the closing may reveal our limits—two sides to the same coin, the coin called identity."

"One of the hardest things we must sometimes do is to be present to another person's pain without trying to fix it, to simply stand respectfully at the edge of that person’s mystery and misery."

"Reality—including one’s own—is divine, not to be defied but honored."

"… honoring one’s created nature"

"Our strongest gifts are usually those we are barely aware of possessing. They are a part of our God-given nature, with us from the moment we drew first breath, and we are no more conscious of having them than we are of breathing."

"As good teachers weave the fabric that joins them with students and subjects, the heart is the loom on which the threads are tried, the tension is held, the shuttle flies, and the fabric is stretched tight. Small wonder, then, that teaching tugs at the heart, opens the heart, even breaks the heart—and the more one loves teaching, the more heartbreaking it can be. The courage to teach is the courage to keep one’s heart open in those very moments when the heart is asked to hold more than it is able so that teacher and students and subject can be woven into the fabric of community that learning, and living, require."

"I was fired because that job had little to do with who I am, with my true nature and gifts, what I care and do not care about. My resort to adolescent rebellion reflected that simple fact. … I was laughing to keep myself sane. Perhaps the research I was doing was what a good sociologist “ought” to do, but it felt meaningless to me, and I felt fraudulent doing it. Those feelings were harbingers of things to come, things that eventually led me out of the profession altogether. Obviously I should have dealt with my feeling more directly and exercised more self-control. Either I should have quit that job under my own steam or settled in and done the work properly. But sometimes the "shoulds" do not work because the life one is living runs crosswise to the grain of one's soul. At that time of my life, I had no feeling for the grain of my soul and of which way was crosswise. Not knowing what was driving me, I behaved with blind but blissful unconsciousness—and reality responded by giving me a big and hard-to-take clue about who I am."

"I waste energy on anger rather than investing it in hope."

"If I try to be or do something noble that has nothing to do with who I am, I may look good to others and to myself for a while. But the fact that I an exceeding my limits will eventually have consequences. I will distort myself, the other, and our relationship—and may end up doing more damage than if I had never set out to do this particular “good.”"

"When I understand this liability as a trade-off for my strengths, something new and liberating arises within me. I no longer want to have my liability “fixed”—by learning how to dance solo, for example, when no one wants to dance with me—for to do that would be to compromise or even destroy my gift."

"A scholar is committed to building on knowledge that others have gathered, correcting it, confirming it, enlarging it. But I have always wanted to think my own thoughts about a subject without being overly influenced by what others have thought before me."

"Each time a door closes, the rest of the world opens us. All we need to do is stop pounding on the door that just closed, turn around—which puts the door behind us—and welcome the largeness of life that now lies open to our souls. The door that closed kept us from entering a room, but what now lies before us is the rest of reality."

"If the engineer does not honor the nature of the steel or the wood or the stone, his or her failure will go well beyond aesthetics: the bridge or the building will collapse and put human life in peril. The human self also has a nature, limits as well as potentials. If you seek vocation without understanding the material you are working with, what you build with your life will be ungainly and may well put lives in peril, your own and some of those around you. “Faking it” in the service of high values is no virtue and has nothing to do with vocation. It is an ignorant, sometimes arrogant, attempt to override one’s nature, and it will always fail."

"If we are unfaithful to true self, we will extract the price from others."

"Over the years I have met people who have made a very human claim on me by making known their need to be loved. For a long time my response was instant and reflexive, born of the "oughts" I had absorbed: "Of course you need to be loved. Everyone does. And I love you." It took me a long time to understand that although everyone needs to be loved, I cannot be the source of that gift for everyone who asks me for it. There are some relationships in which I am capable of love and otters in which I am not. To pretend otherwise, to put out promissory notes I am unable to honor, is to damage my own integrity and that of the person in need, all in the name of love."

"The irony, often tragic, is that by embracing the scarcity assumption, we create the very scarcities we fear. … We create scarcity by fearfully accepting it as law and by competing with others for resources."

"The idea of vocation I picked up in those circles created distortion until I grew strong enough to discard it. I mean the idea that vocation, or calling, comes from a voice external to ourselves, a voice of moral demand that asks us to become someone we are not yet—someone different, someone better, someone just beyond our reach. That concept of vocation is rooted in a deep distrust of selfhood, in the belief that the sinful self will always be “selfish” unless corrected by external forces of virtue. It is a notion that made me feel inadequate to the task of living my own life, creating guilt about the distance between who I was and who I was supposed to be."

"Here is another example of violating one's nature in the name of nobility, an example that shows the larger dangers of false love. Years ago, I heard Dorothy Day speak. Founder of the Catholic Worker movement, her long-term commitment to living among the poor on New York's Lower East Side—not just serving them but sharing their condition—had made her one of my heroes. So it came as a great shock. when in the middle of her talk, I heard her start to ruminate about the "ungrateful poor." I did not understand how such a dismissive phrase could come from the lips of a saint—until it hit me with the force of a Zen koan. Dorothy Day was saying, "Do not give to the poor expecting to get their gratitude so that you can feel good about yourself. If you do, your giving will be thin and short-lived, and that is not what the poor need; it will only impoverish them further. Give only if you have something you must give; give only if you are someone for whom giving is its own reward.""

"As young people, we are surrounded by expectations that may have little to do with who we really are, expectations held by people who are not trying to discern our selfhood but to fit us into slots. In families, schools, workplaces, and religious communities, we are trained away from true self toward images of acceptability; under social pressures … our original shape is deformed beyond recognition; and we ourselves, driven by fear, too often betray true self to gain the approval of others."

"When the gift I give to the other is integral to my own nature, when it comes from a place of organic reality within me, it will renew itself—and me—even as I give it away. Only when I give something that does not grow within me do I deplete myself and harm the other as well, for only harm can come from a gift that is forced, inorganic, unreal."

"The attempt to live by the reality of our own nature, which means our limits as well as our potentials, is a profoundly moral regimen."

"Lenin was a Great Russian peasant et rien de plus, mais r-r-rien de plus. Oh yes, he was a dialectician, the only true one among them. But most of all he was a Russian and that is to be a peasant."

"A state is as sound as its thriftiest citizens. A social order is sick when it has to tax its thrifty citizen to provide for its poor. When a social order has no other choice but to so, that social order is doomed. The Anatomy of Fascism, The American Mercury, April 1944 (p. 94)"

"Meanwhile the intellectuals, refugees once more in their lonely remodeled farmhouses in Connecticut and the Berkshires, thought it over. Comrade Hicks, who had been closest to the Party, knew most about it, thought Communism was daily growing more like fascism. (p. 61)"

"Fascism began with the first trade union and the first cartel… Meanwhile, the Left developed its own form of cartelization—syndicalism, chiefly under the theoretical inspiration of the French engineer, George Sorel, whose hardboiled Reflections on Violence was so much appealing to our youth than the ponderosities of Das Kapital. For Sorel not only had the knife between his teeth; he accepted the more sweeping Marxist ideas too—class war, seizure of the instruments of production by the workers, the expropriation of anybody who owns anything. (p. 95)"

"It is in fact no exaggeration to say that we live in terror that Senator McCarthy will one day make some irreparable blunder that will play directly into the hands of our common enemy and discredit the whole anti-Communist effort for a long while to come. (p. 52)"

"The satellite revolt was not sparked from the West. It was sparked by Communism itself. (p. 315)"

"Now, the Communists recognized at once (or, more probably, after they had stirred things up a bit) that Senator McCarthy is a political godsend. (p. 57)"

"Trotsky was essentially a Western mind. Lenin was a Russian, and unlike most other revolutionary exiles, wherever he went he was a Russian. (p. 186)"

"The Columbia faculty was not, of course, composed wholly of young skeptics and esthetes. By any count of academic noses, they were a small minority. (p. 119)"

"Die goldene Medina. The accent was not on the golden (except in the sense of some mysterious Light), but on the Medina - that is, the city of hope, the city of deliverance. (p. 281)"

"Conservatism is alien to the very nature of capitalism. (p. 229)"

""The story has spread that in testifying against Mr. Hiss I am working out some old grudge, or motives or revenge or hatred. I do not hate Mr. Hiss. We were close friends, but we are caught in a tragedy of history. Mr. Hiss represents the concealed enemy against which we are all fighting, and I am fighting. I have testified against him with remorse and pity, but in a moment of history in which this Nation now stands, so help me God, I could not do otherwise." (pp. 694-695) (televised testimony of August 25, 1948)"

"No one mentioned Communism or the Hiss Case until we sat over our coffee in the living room. Mrs. Philip Jessup had just used her personal good offices to try to get me off TIME. Luce was baffled by the implacable clamor of the most enlightened people against me. "By any Marxian pattern of how classes behave," he said, "the upper class should be for you and the lower classes should be against you. But it is the upper class that is most violent against you. How do you explain that?" "You don't understand the class structure of American society," said Smetana, "or you would not ask such a question. In the United States, the working class are Democrats. The middle class are Republicans. The upper class are Communists." (p.616)"

"The Hiss Case has turned my wife and me into old people - not a disagreeable condition. But we who used to plan in terms of decades, now find a year, two years, the utmost span of time we can take in. (p. 798)"

"Yet, so strong is the hold which the insidious evil of Communism secures upon its disciples, that I could still say to someone at that time: "I know that I am leaving the winning side for the losing side, but it is better to die on the losing side than to live under Communism." (p. 25)"

"Then he asked in German (the only language that we ever spoke): "Ist die Sowjetregierung eine faschistische Regierung? - Is the Soviet Government a fascist government?"… I sat silent for some moments. Then I said: "Ja, die Sowjetregierung ist eine faschistische Regierung - the Soviet Government is a fascist government"… Krivitsky turned for the first time and looked at me directly. "Du hast recht," he said, "und Kronstadt war der Wendepunkt - You are right, and Kronstadt was the turning point." (pp. 459-460)"

"I cannot ever inform against anyone without feeling something die within me. I inform without pleasure because it is necessary. (p. 456)"

"A nation's life is about as long as its reverential memory. (p. 40)"

"With the exception of Granville Hicks, probably none of these people was a Communist. They were fellow travelers who wanted to help fight fascism. How should they know the Lenin was the first fascist and that they were cooperating with the party from which the Nazis had borrowed all their important methods and ideas?... After Stalin’s Purge, the Nazi-Soviet Pact, Russia’s grab of half of Poland, the 1940 betrayed the full nature of Stalin’s hand with the attack on Finland, the seizure of part of Rumanian, and all of the Baltic States. Fellow travelers began to jump off the train. The Revolt of the Intellectuals., Time (p. 61)"

"My eye came to rest on the delicate convolutions of her ear-those intricate, perfect ears. The thought passed through my mind: "No, those ears were not created by any chance coming together of atoms in nature (the Communist view). They could have been created only by immense design." (p. 16)"

"The last war simplified the balance of political forces in the world by reducing them to two . For the first time, it made the power of the Communist sector of mankind (embodied in the Soviet Union) roughly equal to the power of the free sector of mankind (embodied in the United States). It made the collision of these powers all but inevitable. For the world wars did not end the crisis. They raised its tensions to a new pitch. They raised the crisis to a new stage. All the politics of our time, including the politics of war, will be the politics of this crisis. (p. 7)"

"In 1937, I began, like Lazarus, the impossible return. I began to break away from Communism and to climb from deep within its underground, where for six years I had been buried, back into the world of free men. (p. 25)"

"Tragedy occurs when a human soul awakes and seeks, in suffering and pain, to free itself from crime, violence, infamy, even at the cost of life. The struggle is the tragedy - not defeat or death. That is why the spectacle of tragedy has always filled men, not with despair, but with a sense of hope and exaltation. (pp. 4-5)"

"Two faiths were on trial . Human societies, like human beings, live by faith and die when faith dies... At heart, the Great Case was this critical conflict of faiths; that is why it was a great case. (p. 4)"

"A man is not primarily a witness against something. (p. 5)"