Literary Critics

"Fiction is, the art of making up something. That's what it's all about, folks. Making stacks of money."

"Off and on during my life, I have passed sleepless nights in making up lists of the dozen or so books a person might choose to take along if suddenly marooned on a desert island. This is a relatively easy game for serious readers: At least half the titles would be recognized classics — the Bible, Plato, Shakespeare, a good dictionary, that sort of thing. But occasionally I have made the challenge a little more difficult: "What if you could take just one book?""

"The greatest pleasure in translating is precisely this feeling of spiritual closeness and spiritual merging with the translated author. Moreover this spiritual relation is different with every writer."

"The translator constantly learns new things about himself."

"However, there is one great temptation and that is that you can forget that the aim of the writer was to reject all other worlds and to construct one of his own and that the aim of the translator is to re-embody himself into the world of the various writers."

"It is only logical for the translator to become a part of the world of the author."

"Because anarchism is in its essence an anti-dogmatic and unstructured cluster of related attitudes, which does not depend for its existence on any enduring organization, it can flourish when circumstances are favourable and then, like a desert plant, lie dormant for seasons and even for years, waiting for the rains that will make it burgeon. Unlike an ordinary political faith, in which the church-party becomes the vehicle of the dogma, it does not need a movement to carry it forward…"

"Proudhon goes on to suggest that the real laws by which society functions have nothing to do with authority; they are not imposed from above, but stem from the nature of society itself. He sees the free emergence of such laws as the goal of social endeavour. … Proudhon conceiving a natural law of balance operating within society, rejects authority as an enemy and not a friend of order, and throws back at the authoritarians the accusations leveled at anarchists; in the process he adopts the title he hopes to have cleared of obloquy."

"While we can doubtless look to some wide changes in the shapes of social relationships as a result of contemporary libertarian movements, and especially to an increase in workers' involvement in decision-making at the place of work and in the development of forms of democracy more direct and more sensitive to modern conditions, it is unlikely that the general outcome will be the wholly non-governmental society of which libertarians now and in the past have dreamed. The value of anarchism is likely to remain primarily in its force as an inspiring idea, an activating vision…"

"Proudhon was a voluntary hermit in the political world of the nineteenth century. He sought no followers, indignantly rebuffed suggestions that he had created as system of any kind, and almost certainly rejoiced in the fact that he accepted the title anarchist in virtual isolation."

"Anarchism, nihilism, and terrorism are often mistakenly equated, and in most dictionaries will be found at least two definitions of the anarchist. One presents him as a man who believes that government must die before freedom can live. The other dismisses him as a mere promoter of disorder who offers nothing in place of the order he destroys. In popular thought the latter conception is far more widely spread. The stereotype of the anarchist is that of the cold-blooded assassin who attacks with dagger or bomb the symbolic pillars of established society. Anarchy, in popular parlance, is malign chaos. Yet malign chaos is clearly very far from the intent of men like Tolstoy and Godwin, Thoreau and Kropotkin, whose social theories have all been described as anarchist. There is an obvious discrepancy between the stereotype anarchist and the anarchist as we most often see him in reality; that division is due partly to semantic confusions and partly to historical misunderstandings."

"It is the general idea put forward by Proudhon in 1840 that unites him with the later anarchists, with Bakunin and Kropotkin, and also with certain earlier and later thinkers, such as Godwin, Stirner, and Tolstoy, who evolved anti-governmental systems without accepting the name of anarchy; and it is in this sense that I shall treat anarchism, despite its many variations: as a system of social thought, aiming at fundamental changes in the structure of society and particularly — for this is the common element uniting all its forms — at the replacement of the authoritarian state by some form of non-governmental cooperation between free individuals."

"Gandhi on many occasions declared himself an anarchist — of his own kind — and he created, partly from his readings of Tolstoy and Kropotkin and partly on the basis of Indian communitarian traditions, the plan of a decentralized society based on autonomous village communes."

"Gandhi was a completely unofficial man. He recognized the gulf that lay between the enjoyment of freedom and the exercise of authority. When the Indian National Congress, which he had led intermittently as a movement dedicated to achieving liberation by legal and extra‑legal means, itself grasped for power and became a political party, he withdrew. With an extraordinary persistence he made and kept himself one of the few free men of our time."

"Like such titles as Christian and Quaker, "anarchist" was in the end proudly adopted by one of those against whom it had been used in condemnation. In 1840, Pierre-Joseph Proudhon, that stormy, argumentative individualist who prided himself on being a man of paradox and a provoker of contradiction, published the work that established him as a pioneer libertarian thinker. It was What Is Property?, in which he gave his own question the celebrated answer: "Property is theft." In the same book he became the first man willingly to claim the title of anarchist. Undoubtedly Proudhon did this partly in defiance, and partly in order to exploit the word's paradoxical qualities. He had recognized the ambiguity of the Greek anarchos, and had gone back to it for that very reason — to emphasize that the criticism of authority on which he was about to embark need not necessarily imply an advocacy of disorder. The passages in which he introduces "anarchist" and "anarchy" are historically important enough to merit quotation, since they not merely show these words being used for the first time in a socially positive sense, but also contain in germ the justification by natural law which anarchists have in general applied to their arguments for a non-authoritarian society."

"Orwell can only be understood as an essentially quixotic man. … He defended, passionately and as a matter of principle, unpopular causes. Often without regard to reason he would strike out against anything which offended his conceptions of right, justice and decency, yet, as many who crossed lances with him had reason to know, he could be a very chivalrous opponent, impelled by a sense of fair play that would lead to public recantation of accusations he had eventually decided were unfair. In his own way he was a man of the left, but he attacked its holy images as fervently as he did those of the right. And however much he might on occasion find himself in uneasy and temporary alliance with others, he was — in the end — as much a man in isolation as Don Quixote. His was the isolation of every man who seeks the truth diligently, no matter how unpleasant its implications may be to others or even to himself."

"When I die let the black rag fly raven falling from the sky."

"For out of black soul's night have stirred dawn's cold gleam, morning's singing bird. Let black day die, let black flag fall, let raven call, let new day dawn of black reborn."

"Anarchism is a creed inspired and ridden by paradox, and thus, while its advocates theoretically reject tradition, they are nevertheless very much concerned with the ancestry of their doctrine. This concern springs from the belief that anarchism is a manifestation of natural human urges, and that it is the tendency to create authoritarian institutions which is the transient aberration. If one accepts this view, then anarchism cannot merely be a phenomenon of the present; the aspect of it we perceive in history is merely one metamorphosis of an element constant in society."

""Whoever denies authority and fights against it is an anarchist," said Sebastien Faure. The definition is tempting in its simplicity, but simplicity is the first thing to guard against in writing a history of anarchism. Few doctrines or movements have been so confusedly understood in the public mind, and few have presented in their own variety of approach and action so much excuse for confusion."

"Much in his career remains unexplained if we forget his insistence that religion and politics were bound inextricably in the common search for Truth. "To me," he said, "Truth is God and there is no way to find Truth except the way of nonviolence." Truth conceived as God is of course the Absolute. Truth perceived by man must always be relative, changing according to human contacts developing as men understand better each other, their circumstances and themselves. Gandhi never set out to develop a fixed and final doctrine, but emphasized that his practice of ahimsa, or nonviolence, was always experimental, that his political struggle like his personal life was part of a continuing quest for Truth as manifested existentially, a quest that could never end because human understanding was incapable of comprehending the Absolute. The identification of Truth as the goal of political action, as well as of religious devotion, and the refusal to distinguish between religion and politics, form the background to the great divergences between Gandhi's revolutionary ideas and techniques and those of other contemporary revolutionists … Unorthodox though he might be, Gandhi fitted into the traditional pattern of the sanyassi who practices non‑attachment in the search for Truth; he was the karma yogin, the man who perfects and purifies himself through action. Yogic disciplines of all kinds are held in India to confer power over destiny, and Gandhi believed that positive action — love and nonviolence — could intangibly influence men and therefore events. With Truth as the goal and at the same time as the principle of action (for in Gandhian terms ends are emergent from means and hence virtually indistinguishable from them), there was no place in Gandhi's idea of revolution for conspiratorial methods or guerrilla activities."

"Throughout his long life, George Woodcock stressed the primacy of the moral over the political and steadfastly defended the natural human tendency to rebel against artificial restraints. He never doubted Kropotkin' s confidence in mutual aid and the great maxims of Proudhon continued to guide him until the end: "Anarchy is Order" but "Property is Theft"."

"Fee-fi-fo-fum, I smell the blood of an Englishman, Be he alive or be he dead I'll have his bones to grind my bread."

"But the Harp called out quite loud: Master! Master!"

"Fee, fi, fo, fum I smell the blood of some earthly one."

"My man is an ogre and there is nothing he likes better than boys broiled on toast."

"The sky is a-going to fall, I must go and tell the King."

"There once was upon a time a poor widow who had an only son Jack, and a cow called Milky-White."

"Woe worth you, Molly Whuppie! never you come again Twice yet, carle, quoth she, I'll come to Spain."

"You don't know what these beans are, said the man [that Jack meets]. If you plant them overnight, by morning they grew right up to the sky."

"Out the Old Woman jumped (of the window). And whether she broke her neck in the fall; or ran into the wood and was lost there...or taken up by a constable to the House of Correction for the vagrant she was I cannot tell. But the Three Bears never saw anything more of her."

"For out of every hole the rats came tumbling."

"Kind sir, if the truth I must tell, At the sign of Basin of Water I dwell."

"...he must need wish in a hurry; and wish he did, that the black pudding may come off his nose."

"When the pig saw what he [the wolf] was about, he hung on a pot full of water, and made a blazing fire...and in fell the wolf..."

"Who says that English folk have no fairy-tales of their own?"

"Turn again Whittington, Thrice Mayor of London"

"Little pig, little pig, let me come in. To which the pig answered: Not by the hair of my chinny chin chin. The wolf answered to that, Then I'll huff and I'll puff and I'll blow the house down."

"Well, he [the wolf] huffed, and he puffed, and he puffed, and he puffed and he puffed and huffed; but he could not get the house down."

"No exercise of will can make any of us other than what we are, or more than marginally better than who we are."

"The technicians thought I was crazy. Now, five months later, I’ve proved it."

"“The motto of the bureau,” Weinbaum said, “is, ‘sometimes something works.’”"

"“Something tells me that this isn’t going to be as simple as it looks.” “What is?” Wald said, raising his eyebrows. “Nothing, of course. But hope springs eternal in the human spleen.”"

"Actually, there are never motives behind actions. All actions are fixed. What we call motives evidently are rationalizations by the helpless observing consciousness, which is intelligent enough to smell an event coming—and, since it cannot avert the event, instead cooks up reasons for wanting it to happen...or ascribes it to the malice of God or man."

"Perhaps indeed Jehovah is not dead, But mere retir’d, withdrawn or otherwise Contracted hath, as Zohar subtle saith, His Essence Infinite; and, Epicurean, waits The outcome vast with vast indifference."

"The first thing a psychologist learns is to keep her mouth shut around laymen."

"This senseless advance of expensively trained and equipped men to certain and complete slaughter—men who as usual not only had no idea of what they were dying for, but had been actively misled about it—made about as much military sense as the Siege of Sevastopol or the Battle of the Marne. Certainly it was spectacular, but intellectually it was not even very interesting."

"One thing you learn fast in the munitions business is that it’s a very good idea to stay off battlefields."

"One death is as good as another, if death is what you are courting."

"I’ve already given you the whole explanation of how that came about. It happened because it was going to happen. All other explanations for anything are superfluous. All other explanations for anything."