Literary Critics

"“Very well. I do not wish to initiate a political discussion. I care only for loyalty.” “Loyalty,” said Jhutti, “is a political word.”"

"By all means let us consult your needs! So long as they overlap precisely with my needs, I’m sure we can accommodate them."

"“Are we in a dream?” Lebret asked. “Might we actually be dead and in some afterlife?” “How could we test either supposition?” the scientist asked, with characteristic practical-mindedness. “What conceivable experiment could we design to falsify such a claim?”"

"“Eva is perfectly content with her academic research,” said Diana. “She just isn’t interested in power. As I say those sentences,” she added, clasping her knees to her chest, “I can tell they’re both wrong. Aren’t they? Of course she’s interested in power.” “She’s a human being,” agreed Iago."

"Billiard-Fannon’s expression hardened. “Say the words,” he ordered. “Say them, or displease me. You do not wish to see the displeasure of the Holy One!” “I do not wish to see the Holy One at all,” said Jhutti."

"“I have heard the rumours,” said the captain, directing his attention to the food on his plate. “Ah, but rumours,” said Lebret easily, “may not be trusted. Appearances, you see, can trump reality.”"

"It could be any one of a dozen things. Experience has taught me that we much more often see connection where there is only random copresence. Pattern-seeking consciousness, you know. Great plains ape, you know."

"“I shouldn’t be naive” Diana said. “Of course, realising its destructive power only makes them want it more. Of course. Even more than great wealth, power craves technologies of destruction. Good to be wealthy, but better to remain in power—and the more awe-inspiring the weaponry at your disposal, the better able you are to do that.”"

"Death is the currency of power."

"So it ends As it begins. Off we climb And no one wins."

"Individually speaking, death is always a rupture, a violence. But taking a total view, death is the bell curve upon which the cosmos is balanced. Without it, nothing would work, everything would collapse, clogged and stagnant. Death is flow. It is the necessary lubrication of universal motion. It is, in itself, neither praiseworthy nor blameworthy."

"She thought of the multitude. Trillions of human beings, wrappend like a fog about their home star. The mind collapsed at the scale and the numbers. But if ethics meant anything at all, it meant not letting the largeness of the human population overwhelm our moral knowledge that life is lived individually, and that even when agglomerated into billions and trillions individual human beings deserve better han being used as tools. That the overwhelming majority of this vast mass of humanity was poor, living precariously and subsistence lives in leaky shanty bubbles, eating ghunk and drinking recycled water—this made this more, not less, true. These were the people least able to help themselves. Thery should be helped, not exploited."

"“It’s not right. A human being is a human being. A human being is not a toy.” “We cannot help but use the people below us as a resource, my love,” said her two MOHmies, as one. “That is what it means to be in power. Your choice is to relinquish power forever, or to accept that and use people for good.”... “If we are powerful,” sang her MOHmies, “we can make things better, but we are made unclean by the fact that we have power. If we are powerless we remain clean, but we cannot make things better.”"

"“Come out,” Sukarno cried into the vegetation. “I have a gun!” “Mr. Sukarno,” said Iago, without looking at him. “You are, if you don’t mind me saying, too fond of shouting ‘I have a gun.’”"

"Diana got that seventh-sense intimation that she had touched on an unmentionable matter; although a strangely involuted one whereby the fact that it was unmentionable was itself unmentionable."

"That a human being had died did not distress her. Had it been somebody she knew it would have upset her; she wasn’t a monster. Had it been somebody she cared about. But it was nobody she knew, and it would have been disingenuous to pretend that the death of somebody she didn’t know affected her on an emotional level."

"“The devils,” Billiard-Fannon wept, struggling upward. “They’re all about the ship! They want to break in! A cursed vessel, a haunted vessel...we must pray to God! Let us pray!” “I pray you to shut up,” grunted Capot."

"“Do you know what this is? “The floor, Miss?” “Dust! I read about it—tiny particles of matter.”"

"It had to be one or the other. Did it have to be one or the other? Even the question as to whether it had to be one or the other had to be one or the other!"

"One of the curiosities of anger, of course, is that the more you focus it outward, firing it at the injustices of the world, the more it actually parses your own self-pity and resentment."

"Nobody can overthrow the fascist dictator by being nicer than him. The reason for this is: by definition everybody is always already nicer than the fascist dictator."

"His last hours alive. But he didn’t know! None of us will know, of course. The weird grammar of death. You die, he or she dies, they die, but there is no genuine form for “I”. Not really. All know that, none know when."

"As far as dreams were concerned—well dreams are generated by the random processes of neural oscillation during the brain’s rest phases. What dreams do is cycle and recycle images and feelings, rationalisations and fears. There’s nothing special about that. It’s not the dreams that matter (chaff, mental turbulence, the rotating metal bars moving endlessly through the transparent tub of metaphorical slushy). It is what the problem-solving circuits in the mind make of the dreams. Dreams iterate and test mental schemas, discarding the maladaptive to return the adaptive to the slush to be reworked. Dreams are emotional preparations for solving problems—that is why we have evolved them, because problem-solving abilities are highly adaptive and thus strongly evolutionarily selected. Dreams intoxicate the individual out of reliance on common sense and preconception, and tempt her into the orbit of private logic. Dreams have utility."

"She had expected to encounter death as a kind of existential depth and had been disappointed. But maybe there was a deeper truth there. Maybe profundity actually is a mode of disappointment. The rhythm of the climax—joy and despair, sex and pain—is of course the currency of life. Death can only ever be a sort of anticlimactic belatedness."

"What’s inside the box? Doubt is there. What’s another name for doubt? Death is another name for doubt. Death is what inflects the immortal certainty of the universe’s process with uncertainty."

"People-problems did not interest her. Data seemed to her a larger, purer, more transcendent quantity than Homo sapiensness. Human-to-human interactions were, effectively, all just politics, and politics bored her."

"“You’re just doing that to pass the time,” said Davide, dismissively. “Just to pass the time,” agreed Jac. “Though I suppose time will pass, in any case, regardless of what I do.”"

"Jack considered: there were worse things that could happen than him dying. Of course, there were much better things, too."

"The motives that explained human murder bunched, historically, into three groups: material gain; personal grudge and sociopathy."

"“The rest of the materials inside your submarine must have floated—must have flown around! What did you think?” “Some people,” Lebret confessed, “suggested poltergeists.” “Poltergeists!” Dakkar’s huge face registered astonishment. “Are you all idiots?” “It was a chaotic time,” said Lebret, weakly. “Poltergeists!” repeated Dakkar, disbelievingly. “I was certain it would be scientists who responded to my message! Instead they have sent down a clutch of gullible mystics and table-rappers!” He sounded genuinely disgusted."

"She didn’t have to believe the technology existed. She only had to believe that people believed the technology existed. People, being stupid, believed all sorts of things."

"My two favorite theorists are Kristeva and Bakhtin, both of them because they see writing as infinite possibility, in which one plays with cultural and linguistic conventions rather than being limited by them."

"The word ... becomes "one's own" only when the speaker populates it with his own intention, his own accent, when he appropriates the word, adapting it to his own semantic and expressive intention. Prior to this moment of appropriation, the word does not exist in a neutral and impersonal language (it is not, after all, out of a dictionary that the speaker gets his words!), but rather it exists in other people's mouths, in other people's contexts, serving other people's intentions."

"Not all words ... submit equally to this appropriation, to this seizure and transformation into private property: many words stubbornly resist, others remain alien, sound foreign in the mouth of the one who appropriated them and who now speaks them; they cannot be assimilated into his context and fall out of it; it is as if they put themselves in quotation marks against the will of the speaker."

"Language is not a neutral medium that passes freely and easily into the private property of the speaker's intentions; it is populated—overpopulated—with the intentions of others."

"The suggestion of Bakhtin's total oeuvre, conceived as a single utterance, is that our ultimate act of authorship results in the text which we call our self."

"So at bottom Foucault's enterprise seems stuck on the horns of a huge epistemological dilemma: if it tells the truth, then all knowledge is suspect in its pretense of objectivity; but in that case, how can the theory itself vouch for its truth? It's like the famous paradox about the Cretean Liar--and Foucault seemed quite unable to get out of it (which explains why he didn't even try to face it)."

"[A] number of points are worth making at once [that challenge Foucault’s Madness and Civilization]: (1) There is ample evidence of medieval cruelty towards the insane; (2) In the late Middle Ages and the Renaissance, the mad were already confined, to cells, jails or even cages; (3) ‘dialogue’ or no ‘dialogue’, even madness during those times was frequently connected with sin -- even in the Ship of Fools mythology; and, to that extent, it was regarded in a far less benevolent light than suggested by Foucault (pre-modern minds accepted the reality of madness -- ‘madness as a part of truth’ -- just as they accepted the reality of sin; but this does not mean they valued madness, any more than sin; (4) as Martin Schrenk (himself a severe critic Foucault) has shown, early modern madhouses developed from medieval hospitals and monasteries rather than as reopened leprosaria; (5) the Great Confinement was primarily aimed not at deviance but at poverty -- criminal poverty, crazy poverty or just plain poverty; the notion that it heralded (in the name of the rising bourgeoise) a moral segregation does not bear close scrutiny; (6) at any rate, as stressed by Klaus Doerner, another of critic of Foucault (Madmen and the Bourgeoisie, 1969), that there was no uniform state-controlled confinement: the English and German patterns, for example, strayed greatly from the Louis Quatorzian Grand Renfermement; (7) Foucault’s periodization seems to me amiss. By the late eighteenths century, confinement of the poor was generally deemed a failure; but it is then that confinement of the mad really went ahead, as so conclusively shown in statistics concerning England, France, and the United States; (8) Tuke and Pinel did not ‘invent’ mental illness. Rather, they owe much to prior therapies and often relied also on their methods; (9) moreover, in nineetenth-century England moral treatment was not that central in the medicalization of madness. Far from it: as shown by Andrew Scull, physicians saw Tukean moral therapy as a lay threat to their art, and strove to avoid it or adapt it to their own practice. Once more, Foucault’s epochal monoliths crumble before the contradictory wealth of the historical evidence."

"We must furthermore always bear in mind that equality presupposes the perpetual application of force; equality after all is an unnatural condition — it is just as unnatural as a completely straight line, a geometrical plain, a perfect circle, distilled water, etc. It needs the intervention of human agencies who have to curtail and to stem the natural growth and development sometimes in the most brutal and cynical way. Docteur Guillotin, Procrustes, the mythological Hellenic bandit, and the magistrate of Strasbourg who decided during the French Revolution to demolish the tower of the medieval cathedral because it was higher than the surrounding houses, belong all to the same category."

"We have said before that it is difficult to find the exact reasons for the growing popularity of the word democracy and democratic taken from a dead language which is thoroughly nonunderstandable to 999 out of 1000 Americans. The decline of classical education in favor of progressive "self-realization" has favored the increased use of wrong labels."

"I never met anyone with a mind so capacious and so filled, not just with facts but with connections among those facts."

"Patriotism, not nationalism, should inspire the citizen. The ethnic nationalist who wants a linguistically and culturally uniform nation is akin to the racist who is intolerant toward those who look (and behave) differently. The patriot is a "diversitarian"; he is pleased, indeed proud of the variety within the borders of his country; he looks for loyalty from all citizens. And he looks up and down, not left and right."

"Marx, although a man of broad knowledge, had one blind spot: he was ignorant of the true character of economics. He did not realize that economics can only be understood in close relationship to the other humanities (and certain sciences), and therefore should not be studied in vacuo. Ironically, this very weakness was largely instrumental in making Marxism successful. Marxist economics—yet another instance of a false but clear idea—can be explained to the merest child in a matter of minutes. (Conversely, to explain the workings of the free market economy to an adult would take weeks of hard work.) Because it was easily grasped, Marxism flooded the world within a few decades, as had other simplistic ideologies and religions, such as Islam and the Enlightenment; this same sort of simplicity gave rise to the French Revolution and national socialism. Christianity, on the other hand, took three centuries to triumph."

"It is most amazing that one encounters fairly well-educated Christians who believe that "we are all equal before God." If Judas Iskariot were equal to John the Baptist or John the Evangelist, Christianity would have to close shop. Dominican R.L. Bruckburger said rightly that the New Testament is a message of human inequality. (Could one imagine that, at the Day of Judgment, all sentences could be equal? That God would not "discriminate" between saints and sinners?)"

"For the average person, all problems date to World War II; for the more informed, to World War I; for the genuine historian, to the French Revolution."

"American nationalism has been conditioned, to a large extent, by the "indoctrination" of the children of immigrants, inevitably coupled with a certain denigration of the Old World. Any German, or Italian, or American gentleman will naturally defend his country against patently unjust accusations—loyalty demands this; but he will not try to convince others that his nation has the highest qualities in the world, the most gifted inventors, the most profound philosophers, the best writers, the finest painters, the fastest trains, the most beautiful women. (This uncouth boasting is reserved for the traveling salesman after a third drink, or the likes of a National Socialist or a Russian Communist.)"

"Who is secure in all his basic needs? Who has work, spiritual care, medical care, housing, food, occasional entertainment, free clothing, free burial, free everything? The answer might be “monks and nuns,” but the standard reply is, “prisoners.” And inevitably this conjures up citizens of the Provider State who have protection from the “cradle to the grave.”"

"Mr. Hoover's presidency was drawing to a close and Mr. Franklin Delano Roosevelt, one of the most dynamic grave diggers of the Western world, succeeded on a platform not dissimilar to that of his predecessor. Though Mr. Roosevelt belonged to the Democratic party, his social background indisposed him for a time to leftist policies, both national and international. But his wife (from another branch of the Roosevelt family) was more in tune with leftist ideas, undoubtedly the aftereffect of higher feminine education in the United States. Whereas Mr. Roosevelt played his politics by ear, his wife, who wielded considerable influence, was ideologically far more consistent. Mr. Roosevelt, moreover, had but the scantiest education for his task; he hardly knew Europe, and his knowledge of foreign languages was as modest as his acquaintance with the mentality of other nations. Largely ignorant himself, and profoundly anti-intellectual, he had no way of judging, evaluating, and coordinating expert opinion. Even worse, perhaps, his sense of objective truth was gravely impaired. His handicap was by no means primarily of a physical nature."

"The dropping of the [atomic] bomb on a populated center was another totally superfluous crime. Even if callous arguments for the annihilation of Hiroshima could be made, there was no necessity for the slaughter in Nagasaki, cradle of Japanese Christianity. Within a split second the bomb wiped out one-eighth of Japan’s Catholic Christians. Here the argument resurfaces—Truman wanted to impress the Soviets, just as Churchill had with Dresden. But how could any butcher impress the arch-butcher from the Caucasus? Not even the late Adolf Hitler had succeeded."

"Generosity is a virtue more frequently found in the small top layers than among the masses. After all, it takes intelligence to suspect that generosity very often pays while egotism does not."