Essayists From The United States

"Women from earliest times have been used as conveniences of communication with unseen, inaccessible powers, but always in the sense that such exposing of self to dangerous mysteries, such destruction of the understanding as was required to become the slave of unseen powers, did not matter because the communicant was only a woman, in herself an undetermined cipher – a nothing."

"Anger is precious because it is an immediate, undeniable clue to what our minds (so much more cautious in rejection and resistance than our bodies) will not tolerate."

"'God' is the name given to the most ‘important’ human idea. In English, as in other languages, the original sense of the word is obscure. But the character of the name is the same in all languages: it is a question. 'God' is the question 'Is there something more important than, something besides, man?'"

"Metaphor... is, as a common feature of linguistic practice, an incidental expediency, a homely administering of first-aid by mother-wit to jams or halts in expression suddenly confronting speakers, with no respectable linguistic solution immediately in sight."

"Yet what representative trio do not make a mad trio? Blake, Mrs. Aphra Behn, Zeno - not a typical but a representative threesome... Things do not go in simple pairs. Poetry is not a case of Shakespeare and Marlowe, Shelley and Keats, Wordsworth and Coleridge, Bridges and Masefield, Emily Dickinson and T. S. Eliot. Poetry is some awkward trio - like Caedmon, Oliver Goldsmith, Edna St. Vincent Millay. So with the novel."

"The object of all religious activity is to mingle the human and the non-human, and the lower gods represent that which is cast back to the human from the non-human – human gods merely, practice-gods who embody the errors which man makes in first conceiving the non-human."

"But she [Virginia Woolf] is impotently distant from an understanding of the proper relations between literature and society, because she has no clear sense of the functions of literature. She sees writers as individual 'artists' working in mysterious privacy - which from time to time society rudely invades. Her writer, indeed, has all the characteristics of traditional 'femininity' - with society as the big strong male who should protect and cherish his literary womenfolk, but does not. She might - for all the application of her complaint to the relations between society and literature - be talking of the relations between husbands and wives."

"...poets are sensitive to the challenge 'What is the moral justification of poetry?' because they are conscious of the intrinsic goodness of poetry. Goody-goody humanitarian causes draw them easily into membership by making them wince at the notion of all the injustices prevalent in the world of physical consciousness. Let it be declared as clearly as possible that the goodness of poetry is not moral goodness, the goodness of temporal action, but the goodness of thought, the loving exercise of the will in the pursuit of truth."

"Politics have always covered two distinct kinds of problems: problems of administrative routine, and those that may be called 'questions of the moment.'... A question of the moment is, indeed, a substitute for some notion, such as the idea of God, or hereditary monarchy, or national glory, that has hitherto acted as a symbol of human co-ordination. It provides no new positive certainty to replace the discredited certainty, but is what the name implies: the raising of a question which the old certainty no longer answers."

"Their common assumption [communists and left-wing poets] is that every one must stand somewhere politically - and especially the poets, who are under suspicion as unpractical people who shirk the responsibility of taking a stand."

"She [Cleopatra] was then a very young girl, but had already begun to look upon the world as a mean, dark place, in which fortune and brightness were to be had only be seizing from others what one could and keeping it in one’s hold as long as possible. Believing that there were not enough desirable things for all to have share in them, she made up her mind that the happiest person was the one who was the cleverest thief. She worked with vicious fanaticism to have what she coveted; thinking that none knew so well as herself the joy of possessing and none therefore deserved so much. When she had won her way she softened as a goddess to mortals—pouring out affection and benevolence with an abandon that was unmatchable and frightening, but irresistible. Then she was happy, and felt virtuous."

"Caesar was a reserved, disbelieving, obdurate man, and Cleopatra had conquered him by loving him for what others found repellent. ‘In you, Caesar,’ she told him, ‘I have something that, being not sweet, will not corrupt—but, like a sour metal, will only tarnish.’ And in Cleopatra Caesar had something of another world, something hellish it might be, a stranger—but, because a stranger, one with whom he could yield to weariness of himself and yet feel that in his own world he had lost none of its secrets."

"Euripides seems to have felt that the dignified perfection of Sophocles could be challenged only by novelty and irresponsibility. The religious conditions of the Dionysian festival kept him within certain bounds... But within the imposed limits Euripides was as profane as he dared to be, making melodrama of the divine realities which his predecessors accepted religiously, using the stage merely as a convenience for popularizing his own eccentric values."

"Political statements all have a battle flavour - attack, counter-attack, defence. Left political statements generally have a counter-attack flavour, though the Conservative flavour is not attack but defence. A large part of Left rhetoric is spent in imposing the 'attack' flavour on the Conservative position (for example, in such phrases as: 'inspired Capitalist opinion', 'predatory imperialist interests', 'the ruling financial oligarchy')."

"I think you're right about the difference between the Trojan mind and the Greek mind: the Greeks live in their imaginations while the Trojans always try to see things as they really are. And with some things they do get hold of the truth, and with some things they don't. But, where they don't, they won't have substitutes. That's why their world-outlook is so much smaller than ours. It's concentrated in a few certainties which are far ahead of anything we'll arrive at, but when you have these you feel that the rest is a blank and long to be back in the bigger world again, where there's space and variety and perplexity."

"You know the story of the famous seer Phineus whom the Argonauts consulted when they stopped in Salmydessos in Thrace on their way to Colchis to get the golden fleece. He was blind, but not entirely blind - he could see just enough to see that he could not see. And the little flickering spots of light that forced themselves on him were wind-harpies trying to steal from him his prophetic power. So he would beg everyone to make him blind, to rid him of the harpies. But people laughed at him because, so far as they could tell, he was as blind as any man needed to be. Only Hercules understood, because his spirit extended into the divine shadows. Only Hercules had the courage to make the blind Phineus blind."

"What second love could she [Olympias] make out of her ruined first love? The second love that most women make out of their first love for husbands grows from a mutual and tacit sadness in both husband and wife that he is only in rare moments the man both would like him to be."

"If I had my choice to make again - and again and again - it would be Paris, and Paris, and still Paris. And not because I thought him 'the right man', but because I felt him to be my life's task - even if I knew beforehand that this task was doomed to failure. It isn't patience and sweetness of character that does it, but love, and obstinacy - not minding how it turns out. When a woman in love thinks a lot about her future happiness, you can be sure she's not very much in love."

"The new "ambiguity" means, in a way adjudged favorable to literary, poetic, intellectually and psychologically well-devised and praiseworthily executed linguistic performance, uncertainty of meaning, or difficulty for the interpreter in identifying just what the meaning in question is: it means the old meanings of ambiguity with a difference. It means uncertainty of meaning (of a word or combination of words) purposefully incorporated in a literary composition for the attainment of the utmost possible variety of meaning-play compressible within the verbal limits of the composition."

"If you take two words like 'tame' and 'domesticated', you're forced to think of the divergence in meaning, not the similarity. You say to yourself, in getting it clear, "A dog is a tame wolf, a cat is a domesticated tiger." A cat never really tames, while tameness is the essence of a dog's soul. You tame the wolf into a dog, but the tiger domesticates itself into a cat. In this way there's more real oppositeness between things that are like than between things that are different. The kind of oppositeness, I mean, that there is between words when you discard one in favour of another."

"Every woman must live by some sense of victory over disappointments, and Olympias was not the sort of woman to find compensation in her own powers of self-control and endurance."

"The anthology meets with two different kinds of reactions in living poets. They will either write toward the anthology or away from it. Anti-anthology poets often overreach themselves, inflicting protective distortions on their work - as parents in old Central Europe often deliberately maimed their sons to save them from compulsory military service."

"A new type of poem has been evolved and popularized by the demands of the anthology-reading public. It is called 'the perfect modern lyric.' Like the best-seller novel, it is usually achieved in the dark; but certain critical regulations can be made for it. It must be fairly regular in form and easily memorized, it must be a new combination of absolutely warn-out material, it must have a certain unhealthy vigour or languor, and it must start off engagingly with a simple sentimental statement. Somewhere a daring pseudo-poetical image must be included..."

"Daisy was a consciously happy young woman without any of the usual endowments that make for conscious happiness, money apart. She was not pretty, she was not clever, she had no friends, no talents, nor even an imagination to make her think she was happy when she was really miserable. As she was never miserable, she had no need of an imagination."

"Polygamy and polyandry distribute the frightening physical solidarity of monogamy. Monogamous couples are always hungry for company: to dilute sex."

"The object of group truth is group-confirmation and perpetuation; while individual truth has no object other than discovering itself and involves neither proofs nor priests. In order, however, to win any acceptance it must translate itself into group truth, it must accommodate itself to the fact-curriculum of the group. But not only is such truth forced to submit to group terminology and order, but the group conscience demands that the individual mind serve it by working with the purposes of the group. The group, indeed, tries to preclude all idiosyncratic thought-activity and to use what intelligence it can control against it."

"We live on the circumference of a hollow circle. We draw the circumference, like spiders, out of ourselves: it is all criticism of criticism."

"The child begins with crude sex alone. It innocently indulges itself in sensual pleasures. It loves kissing and to be kissed, stroking and to be stroked, fondly contemplating its excretions. The civilized society into which it is born magnifies the importance of these insignificant local sensations, gives them intellectual depth. It creates a handsome receptacle, love, to contain the humours of this unnaturally enlarged instinct."

"She [Venison] had never travelled and so could invent all kinds of strange places without being limited, as travelled people are, by knowledge of certain places only."

"What is science? yard-measure and scale to philosophy, expert-accountant, bank clerk. What is poetry? miserable, ill-fed, underpaid, unionized labourer, pleased to oblige, grateful for work, flattering himself that poverty makes him an aristocrat."

"In the old romanticism the poem was an uncommon effect of common experience on the poet. All interest in the poem centred in this mysterious capacity of the poet for overfeeling, for being overaffected. In Poe the old romanticism ended and the new romanticism began. That is, the interest was broadened to include the reader: the end of the poem was pushed ahead a stage, from the poet to the reader. The uncommon effect of experience on the poet became merely incidental to the uncommon effect which he might have on the reader. Mystery was replaced by science; inspiration by psychology."

"All literature is written by the old to teach the young how to express themselves so that they in turn may write literature to teach the old how to express themselves. All literature is written by mentally precocious adolescents and by mentally precocious senescents."

"Because most people are not sufficiently employed in themselves, they run about loose, hungering for employment, and satisfy themselves in various supererogatory occupations. The easiest of these occupations, which have all to do with making things already made, is the making of people: it is called the art of friendship."

"When modernist poetry, or what not so long ago passed for modernist poetry, can reach the stage where the following piece by Mr. Ezra Pound is seriously offered as a poem, there is some justification for the plain reader and orthodox critic who shrinks from anything that may be labelled 'modernist' either in terms of condemnation or approbation.... Better he thinks, that ten authentic poets should be left for posterity to discover than one charlatan should be allowed to steal into the Temple of Fame."

"Her one serious failing was that she could not write above love. She could not write a story with more than one important character in it, whom she thought of for the moment as herself; with love there had to be at least two important characters."

"I feel an intense intimacy with those who have this loathing interest in me. Further than this, I know what they mean, I sympathize with them, I understand them. There should be a name (as poetic as love) for this relationship between loather and loathed; it is of the closest and more full of passion than incest."

"The group is only interested in the formal publishing of individuals for the purpose of establishing their social solidarity."

"Much of the magical effect that poetry gives of rendering everything it touches pellucid comes from the necessity of compression that it imposes. The impossibility of pausing in poetry as long as may be needed to make sense clear causes many a set of words actually deficient in linguistic workmanship to pass for an eloquent brevity."

"The terms ‘male’ and ‘female’ must be understood as representing no more primitive opposition of sex to sex; but as defining two worlds of differing quality, in either of which men and women may jointly move and live."

"Pseudo-modernists pursue individual style because they know they cannot make a name without it; but if they had lived in the eighteenth century their sole object would have been to write correctly, to conform to the manner of the period. In practice, their conforming individualism means an imitation, studiously concealed, of the eccentricities of poems which really are individual."

"The rhythmic pattern of the poem, which forces continuity of attention – incites a pleasurable compulsion to ‘follow’ – is either a tried metrical suasion-contrivance or a specially invented pattern of physical insistences, equally, if not more, binding in its effect on the reader. From a straight linguistic point of view, there is room for wonder if there is not latent vice in this environment in which pleasurable physically-compelled responses, produced by incidents of poetic utterance, are identified with the Good."

"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."

"Those who cannot find [moral clarity] are likely to settle for the far more dangerous simplicity, or purity, instead."

"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."

"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]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??"

"[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."