Jews From Canada

"His choice here, no one else to blame. Sometimes, he thought, life was easier when you had people to stop you. Maybe that was something parents were good for."

"“Sometimes the blind to do with the blind.” “Yeah,” said Ned. “Straight over cliffs.”"

"We’ll fall off that bridge when we cross it."

"Ned found that if he thought about things like that too much, the accident of it all, his mind started down unsettling paths.… Could you make a pattern out of any of this? Stitch together the seeming randomness into something that had meaning? Is that what life was about, he wondered: trying to make that pattern, to have things make sense?"

"“But why would they attack us? What have you been doing here, Ned?” “Why would who attack us?” “Wolves.” “What? No way. Wolves are mostly vegetarian. I learned that in school last year.” “Then tell these to go find the salad bar,” said Aunt Kim, grimly."

"In this world, where we find ourselves, we need compassion more than anything, I think, or we are all alone."

"But knowledge, however you got it, changed things, Ned Marriner thought. You couldn’t go back to not knowing, even if you wanted to."

"Words were power, words tried to change you, to shape bridges of longing that no one could ever really cross."

"It was true, it was all true. But none of it was the truth."

"“The Tyrants have cleaned out most of the highway brigands. Just a matter of protecting their own interests. They want to make sure no one else robs us before they do with their border tariffs and taxes.” He spat, discreetly, into the dust of the road. “Personally I preferred the brigands. There were ways of dealing with them.”"

"Home was a dream she’d had yesterday. A place where children used to play. Among towers near the mountains, by a river, on curving sweeps of white or golden sand beside a palace at the edge of the sea."

"A reminder of what it was to be mortal and so doomed to tread one road only and that one only once...We can never truly know the path we have not walked."

"There are no wrong turnings. Only paths we had not known we were meant to walk."

"I suppose being right will have to compensate me for being poor—the story of my life, I fear."

"He didn’t think he would understand the strangeness of life if he lived to be a hundred years old."

"Music trains the mind, like mathematics, or logic, to precision of mind."

"When power is gone the memory of power lingers."

"Devin had never trusted the priests of Eanna in his whole life. They were too shrewd, by far the most subtle of the clergy, by far the most apt to steer events to their own ends, which might lie out of sight, generations away. Servants of a goddess, he supposed, might find it easier to take the longer view of things. But everyone knew that all across the peninsula the clergy of the Triad had their own triple understanding with the Tyrants from abroad: their collective silence, their tacit complicity, bought in exchange for being allowed to preserve the rites that mattered more to them, it seemed, than freedom in the Palm."

"As somebody who understands the pervasive evil of apartheid, to say 'Israel is an apartheid state' is not only false and prejudicial to Israel, but it undermines the real struggle against apartheid and the integrity of that movement."

"The elements I need to write are a place, a desk, a familiar room. I need some of my books there, I need quiet. ... I'm picturing as I'm writing. I'm putting together what I need to have this thing alive."

"I think a poet's focus is not quite what a prose writer's is, it's not entirely on the world outside. It's fixed on the area where the inside meets the outside, where the poet's sensibility meets the weather, meets the street, meets other people... that shadow land between self and reality."

"I delay typing as long as possible. When I read a poem in longhand I'm hearing it, when in typescript I'm reading it. A poem can appear finished just because of the cleanness of the typescript."

"A poem releases itself, it does it with cadence."

"In a field I am the absence of field. This is always the case. Wherever I am I am what is missing.When I walk I part the air and always the air moves in to fill the spaces where my body's been.We all have reasons for moving. I move to keep things whole."

"I don't know where it comes from. I think some of it comes from the unconscious. Sometimes it is more complete than other times."

"Full interview with Wallace Shawn"

"Certain contemporary overenthusiastic market socialists tend, contrariwise, to forget that the market is intrinsically repugnant, because they are blinded by their belated discovery of the market's instrumental value. It is the genius of the market that it (1) recruits low-grade motives to (2) desirable ends; but (3) it also produces undesirable effects, including significant unjust inequality. In a balanced view, all three sides of that proposition must be kept in focus, but many market socialists now self-deceptively overlook (1) and (3). Both (1) and (2) were kept in focus by the pioneering eighteenth-century writer Bernard Mandeville, whose market-praising Fable of the Bees was subtitled Private Vices, Public Benefits. Many contemporary celebrants of the market play down the truth in the first part of that subtitle."

"The technology for using base motives to productive economic effect is reasonably well understood. Indeed, the history of the twentieth century encourages the thought that the easiest way to generate productivity in a modern society is by nourishing the motives of which I spoke earlier, namely, those of greed and fear. But we should never forget that greed and fear are repugnant motives. Who would propose running a society on the basis of such motives, and thereby promoting the psychology to which they belong, if they were not known to be effective, if they did not have the instrumental value which is the only value that they have?"

"The natural tendency of the market is to increase the scope of the social relations that it covers, because entrepreneurs see opportunities at the edge to turn what is not yet a commodity into one. Left to itself, the capitalist dynamic is self-sustaining, and socialists therefore need the power of organized politics to oppose it: their capitalist opponents, who go with the grain of the system, need that power less (which is not to say that they lack it!)."

"Every market, even a socialist market, is a system of predation. Our attempt to get beyond predation has thus far failed. I do not think the right conclusion is to give up."

"I never believed, as many Marxists professed to do, that normative principles were irrelevant to the socialist movement, that, since the movement was of oppressed people fighting for their own liberation, there was no room or need for specifically moral inspiration in it. I thought no such thing partly for the plain reason that I observed enormous selfless dedication among the active communists who surrounded me in my childhood, and partly for the more sophisticated reason that the self-interest of any oppressed producer would tell him to stay at home, rather than to risk his neck in a revolution whose success or failure would be anyhow unaffected by his participation in it. Revolutionary workers and, a fortiori, bourgeois fellow-travellers without a particular material interest in socialism, must perforce be morally inspired."

"The circumstances of the camping trip are multiply special: many features distinguish it from the circumstances of life in a modern society. One may therefore not infer, from the fact that camping trips of the sort that I have described are feasible and desirable, that society-wide socialism is equally feasible and equally desirable. There are too many major differences between the contexts for that inference to carry any conviction. What we urgently need to know is precisely what are the differences that matter, and how can socialists address them? Because of its contrasts with life in the large, the camping trip model serves well as a reference point for purported demonstrations that socialism across society is not feasible and/or desirable, since it seems eminently feasible and desirable on the trip."

"Whereas many socialists have recently put their faith in market socialism, nineteenth-century socialists were, by contrast, for the most part opposed to market organization of economic life. The mainstream socialist pioneers favored something that they thought would be far superior, to wit, comprehensive central planning, which, it was hoped, could realize the socialist ideal of a truly sharing society. And the pioneers' successors were encouraged by what they interpreted as victories of planning, such as the industrialization of the Soviet Union and the early institution of educational and medical provision in the People's Republic of China. But central planning, at least as practiced in the past, is, we now know, a poor recipe for economic success, at any rate once a society has provided itself with the essentials of a modern productive system."

"I believe that certain inequalities that cannot be forbidden in the name of socialist equality of opportunity should nevertheless be forbidden, in the name of community. But is it an injustice to forbid the transactions that generate those inequalities? Do the relevant prohibitions merely define the terms within which justice will operate, or do they sometimes (justifiably?) contradict justice? I do not know the answer to that question."

"Market socialism does not fully satisfy socialist standards of distributive justice, but it scores far better by those standards than market capitalism does, and is therefore an eminently worthwhile project, from a socialist point of view."

"I continue to find appealing the sentiment of a left-wing song that I learned in my childhood, which begins as follows: "If we should consider each other, a neighbor, a friend, or a brother, it could be a wonderful, wonderful world, it could be a wonderful world.""

"Censors tend to do what only psychotics do: they confuse reality with illusion."

"I think of horror films as art, as films of confrontation. Films that make you confront aspects of your own life that are difficult to face. Just because you're making a horror film doesn't mean you can't make an artful film."

"Technology isn’t really effective, it doesn’t really expose its true meaning, I feel, until it has been incorporated into the human body. And most of it does, in some way or another. Electronics. People wear glasses. They wear hearing aids that are really little computers. They wear pacemakers. They have their intestines modified. It’s really quite incredible what we’ve been able to do to the human body and really take it some place that evolution on its own could not take it. Technology has really taken over evolution. We’ve seized control of evolution ourselves without really quite being conscious of it. It’s no longer the environment that affects change in the human body, it’s our minds, it’s our concepts, our technology that are doing that."

"Dolphins read each other’s emotions by sonar and it’s the inside of the body, the configuration of the viscera, that lets dolphins know whether the dolphin they are meeting is tense or happy. Their emotions are much more connected with the insides of each other’s bodies. We don’t have that. It’s like denying 90% of what we are physically, not knowing it."

"Everybody's a mad scientist, and life is their lab. We're all trying to experiment to find a way to live, to solve problems, to fend off madness and chaos."

"I think all my movies are commercial. That's my delusion. I thought Naked Lunch was wildly entertaining, so what do I know?"

"If you’ve ever sat in a room with twins, immediately you’re forced to deal with this confusion. You’re afraid to call them by name because you’re afraid you’re going to get it wrong. At first being a twin is a source of power, you can switch, you can fool people—but then it becomes a vulnerability because people confuse you when you don’t want them to. The famous story of the twins who were both spanked when either one of them did something wrong because the parents wanted to make sure they got the right twin. So that would immediately make each twin totally responsible for the other one’s actions and therefore would make you want to control the other twin’s actions. It gets quite twisted and the confusion of identities becomes quite intense."

"I'm an atheist, and so I have a philosophical problem with demonology and supporting the mythology of Satan, which involves God and heaven and hell and all that stuff. I'm not just a nonbeliever, I'm an antibeliever - I think it's a destructive philosophy."

"Omnisexuality is the term that I use in Hysteria. There seems to be a strain of pure sexuality that can embody itself in any possible way, female, male, something else. This is the first time I’ve ever articulated this, but I think I’m most interested in that essence of sexuality that seems to be able to take many forms but has still a specific feel and tone to it that we all recognize. You can’t really define it as male or female. I’m very fascinated with the way in which maleness and femaleness is specifically physical. but not necessarily purely sexual. There is a difference amongst all those things. This takes you right back to the mind/body schism that I go crazy with all the time."

"I know that many artists feel that they are frauds - that's part of the pleasure of creativity."

"The desire to be loved is really death when it comes to art."

"We are confused and bemused, and think that it’s a momentary delusion that will soon dissipate, leaving our lives to continue as they were."

"All stereotypes turn out to be true. This is a horrifying thing about life. All those things you fought against as a youth: you begin to realize they're stereotypes because they're true."

"I'm always working on the same thing, the creation of an identity. It's mysterious: We think identity is genetically given, but I believe there is creative will involved with the decision of who we are going to be. All my movies are concerned with this."