Best 1 501 of Memory quotes - MyQuotes
-Exposition: the workings of the actual past + the virtual past may be illustrated by an event well known to collective history, such as the sinking of the Titanic. The disaster as it actually occurred descends into obscurity as its eyewitnesses die off, documents perish + the wreck of the ship dissolves in its Atlantic grave. Yet a virtual sinking of the Titanic, created from reworked memories, papers, hearsay, fiction--in short, belief--grows ever 'truer.' The actual past is brittle, ever-dimming + ever more problematic to access + reconstruct: in contrast, the virtual past is malleable, ever-brightening + ever more difficult to circumvent/expose as fraudulent. -The present presses the virtual past into its own service, to lend credence to its mythologies + legitimacy to the imposition of will. Power seeks + is the right to 'landscape' the virtual past. (He who pays the historian calls the tune.) -Symmetry demands an actual + virtualfuture, too. We imagine how next week, next year, or 2225 will shape up--a virtual future, constructed by wishes, prophecies + daydreams. This virtual future may influence the actual future, as in a self-fulfilling prophecy, but the actual future will eclipse our virtual one as surely as tomorrow eclipses today. Like Utopia, the actual future + the actual past exist only in the hazy distance, where they are no good to anyone. -Q: Is there a meaningful distinction between one simulacrum of smoke, mirrors + shadows--the actual past--from another such simulacrum--the actual future? -One model of time: an infinite matryoshka doll of painted moments, each 'shell' (the present) encased inside a nest of 'shells' (previous presents) I call the actual past but which we perceive as the virtual past. The doll of 'now' likewise encases a nest of presents yet to be, which I call the actual future but which we perceive as the virtual future. -Proposition: I am in love with Luisa Ray.
Apesar de eu não saber ler, distinguia bem entre as letras hebraicas, impressas no lado esquerdo do devocionário, e as alemãs, no lado direito. As hebraicas agradavam-me mais: vistosas, arredondadas, levavam, por cima e por baixo, pontinhos e tracinhos, dançavam, por assim dizer, livremente no espaço, enquanto as alemãs, impressas a duas colunas, eram magrinhas, hirtas, bem comportadas. O lado das letras hebraicas fazia pensar uma cabeça endiabrada, cheia de caracóis; o outro, das letras alemãs, na cabeça bem penteada duma senhora idosa, com monótona risca ao meio.
Good memories invite heaven.
More fundamentally, I'm interested in memory because it's a filter through which we see our lives, and because it's foggy and obscure, the opportunities for self-deception are there. In the end, as a writer, I'm more interested in what people tell themselves happened rather than what actually happened.
I am of a temperament that needs the written word. For anything to have meaning, it has to be set down, it must live on paper before it is fully alive in my head. It has to be a series of words in a sequence in order to reveal a meaning and pattern.
Photography is never real, it’s merely one of many ways of telling the truth.
I cannot see the features right, When on the gloom I strive to paint The face I know; the hues are faint And mix with hollow masks of night. Verse LXIX
And yet . . .looking here at this bottle which by its number signalized the day when Colonel Freeleigh had stumbled and fallen six feet into the earth, Douglas could not find so much as a gram of dark sediment, not a speck of the great flouring buffalo dust, not a flake of sulphur from the guns at Shiloh . . .
I told her I was not sure I could bear living with memories, she said, Look up at the stars, look, they are not there, what you see is the memory of what once was, once upon a time.
There is no way for even the most honest among us to look into memory's dreamy, evasive eyes and know she can be persuaded not to lie, not to betray.
The fact is that I hate this city. I've hated it so long I can hardly remember feeling any other way about it.
These fragments, these shivers of my heart Are mere lifetimes enclosed in a minute
You know, there's a reason we can remember," [Catarina] said more softly. "That's much easier when your life has an expiration date." "It may be more important for us.
We will never cease our critique of those persons who distort the past, rewrite it, falsify it, who exaggerate the importance of one event and fail to mention some other; such a critique is proper (it cannot fail to be), but it doesn't count for much unless a more basic critique precedes it: a critique of human memory as such. For after all, what can memory actually do, the poor thing? It is only capable of retaining a paltry little scrap of the past, and no one knows why just this scrap and not some other one, since in each of us the choice occurs mysteriously, outside our will or our interests. We won't understand a thing about human life if we persist in avoiding the most obvious fact: that a reality no longer is what it was when it was; it cannot be reconstructed. Even the most voluminous archives cannot help.
Nothing is long ago in an archive, my dear. In the records we treat the dead as same as the living. that’s the whole point of keeping papers. It doesn’t matter if it’s a hundred years or only a few weeks. It’s all filed away, fresh as the day it went under the covers.
I'm in my 40s and I'm constantly surprised by how much my childhood still plays a part in my life.
I'm not sure how you do this to me. I barely remember you whole, just the hair or beard, the legs, arms, all separate, never as one man who searched desperately in the dark for music without words to make love to.
Simon Van Booy
We cross from memory into imagination with only a vague awareness of change.
He came to the conclusion that it was because there were some things you remembered with your head, like numbers, and other things you remembered with your heart, like shapes, colours, and shadows. He was a heart-memory type.
Judith Lewis Herman
The ORDINARY RESPONSE TO ATROCITIES is to banish them from consciousness. Certain violations of the social compact are too terrible to utter aloud: this is the meaning of the word unspeakable. Atrocities, however, refuse to be buried. Equally as powerful as the desire to deny atrocities is the conviction that denial does not work. Folk wisdom is filled with ghosts who refuse to rest in their graves until their stories are told. Murder will out. Remembering and telling the truth about terrible events are prerequisites both for the restoration of the social order and for the healing of individual victims. The conflict between the will to deny horrible events and the will to proclaim them aloud is the central dialectic of psychological trauma. People who have survived atrocities often tell their stories in a highly emotional, contradictory, and fragmented manner that undermines their credibility and thereby serves the twin imperatives of truth-telling and secrecy. When the truth is finally recognized, survivors can begin their recovery. But far too often secrecy prevails, and the story of the traumatic event surfaces not as a verbal narrative but as a symptom. The psychological distress symptoms of traumatized people simultaneously call attention to the existence of an unspeakable secret and deflect attention from it. This is most apparent in the way traumatized people alternate between feeling numb and reliving the event. The dialectic of trauma gives rise to complicated, sometimes uncanny alterations of consciousness, which George Orwell, one of the committed truth-tellers of our century, called "doublethink," and which mental health professionals, searching for calm, precise language, call "dissociation." It results in protean, dramatic, and often bizarre symptoms of hysteria which Freud recognized a century ago as disguised communications about sexual abuse in childhood. . . .
Dementia isn’t the only place that memories are found to be flawed—people find out they can’t rely on their memories every day. People blindsided in relationships. People who find out their truth is a lie. People pulled from trauma. People awakened, as in Anna and Eve. I wondered: If you can’t use memories to steer your life, what can you use? I didn’t know. It was why I had to write this book.
More than anything, this place feels familiar. I bury my hands in the hot sand and think about the embodiment of memory or, more specifically, our natural ability to carry the past in our bodies and minds. Individually, every grain of sand brushing against my hands represents a story, an experience, and a block for me to build upon for the next generation. I quietly thank this ancestor of mine for surviving the trip so that I could one day return.
She was our mother and belonged to us. She was never mentioned to anyone because we simply didn't have enough of her to share.
Since we live in the heads of those who remember us, we lose control of our lives and become who they want us to be.
Novelty has a way of intensifying memory. The less often you do something, the deeper the memory burrows in.
Some things melt before they become memories.
Where would we be without it, memory? Well, it'll never die here. Never in this country. We feed it too well.
A fleeting moment can become an eternity. From a past encounter everything may disappear in the dungeon of forgetfulness. A few furtive flashes or innocent twinkles can survive, though. Some immaterial details may remain marked in our memory, forever. A significant look, a salient colour or a unforeseen gesture may abide, indelibly engraved in our mind. ( "Girl in blue" )
It is dangerous to use our own ability to access non-traumatic memories as a standard against which we judge a trauma victim’s response.
When we study, discuss, analyze a reality, we analyze it as it appears in our mind, in our memory. We know reality only in the past tense. We do not know it as it is in the present, in the moment when it's happening, when it is. The present moment is unlike the memory of it. Remembering is not the negative of forgetting. Remembering is a form of forgetting. [...] We die without knowing what we have lived.
I hope that in due time the chemists will justify their proceedings by some large generalisations deduced from the infinity of results which they have collected. For me I am left hopelessly behind and I will acknowledge to you that through my bad memory organic chemistry is to me a sealed book. Some of those here, Hofmann for instance, consider all this however as scaffolding, which will disappear when the structure is built. I hope the structure will be worthy of the labour. I should expect a better and a quicker result from the study of the powers of matter, but then I have a predilection that way and am probably prejudiced in judgment.
The way we can replenish our memories is to look back at textual information that we have either written or read before. If that method is accomplished, we can comprehend and complete tasks that require us to use more critical thinking.
Still, though, I can’t be sure if the zoo as I recall it was really like that. How can I put it? I sometimes feel that it’s too vivid, if you know what I mean. And when I start having thoughts like this, the more I think about it, the less I can tell how much of the vividness is real and how much of it my imagination has invented.
So it enables the voice of Robert Stack or someone else like him to do for us what it needs to, which is remind us that every moment of our lives is plugged in. Every moment is crucial. And if we recognize this and embrace it, we will one day be able to look back and understand and feel and regret and reminisce and, if we are lucky, cherish.
The flowers which played then among the grass, the water which rippled past in the sunshine, the whole landscape which served as environment to their apparition lingers around the memory of them still with its unconscious or unheeding air;...
Tú eres tu propio enemigo, Ryan. Empieza por perdonarte, si no te perdonas vas a vivir siempre prisionero del pasado, castigado por la memoria, que es subjetiva.
Gonzaga was the kind of place you’d not even think about loving until you’d left it for a couple of years.
Is not the pastness of the past the more profound, the more legendary, the more immediately it falls before the present ?
Are we not, all of us, in some way, damaged mirrors? Are we not constantly engaged in focusing the light of thought—memories out of the depths of human experience—onto the photographic plate of each moment? The image captured in this instant is a snapshot of all eternity, subtly altered by our own brokenness. And who’s to say that the image formed by a damaged mirror is not a truer picture of the universe?
She knew a thing she should have known all along: that dead people are like wax memory-you take them in your mind, you shape and squeeze them, push a bump here, stretch one out there, pull the body tall, shape and reshape, handle, sculp and finish a man-memory until he's all out of kilter.
If one wishes to be instructed--not that anyone does--concerning the treacherous role that memory plays in a human life, consider how relentlessly the water of memory refuses to break, how it impedes that journey into the air of time. Time: the whisper beneath that word is death. With this unanswerable weight hanging heavier and heavier over one's head, the vision becomes cloudy, nothing is what it seems... How then, can I trust my memory concerning that particular Sunday afternoon?...Beneath the face of anyone you ever loved for true--anyone you love, you will always love, love is not at the mercy of time and it does not recognize death, they are strangers to each other--beneath the face of the beloved, however ancient, ruined, and scarred, is the face of the baby your love once was, and will always be, for you. Love serves, then, if memory doesn't, and passion, apart from its tense relation to agony, labors beneath the shadow of death. Passion is terrifying, it can rock you, change you, bring your head under, as when a wind rises from the bottom of the sea, and you're out there in the craft of your mortality, alone.
Our great mistake in education is, as it seems to me, the worship of book-learning–the confusion of instruction and education. We strain the memory instead of cultivating the mind. The children in our elementary schools are wearied by the mechanical act of writing, and the interminable intricacies of spelling; they are oppressed by columns of dates, by lists of kings and places, which convey no definite idea to their minds, and have no near relation to their daily wants and occupations; while in our public schools the same unfortunate results are produced by the weary monotony of Latin and Greek grammar. We ought to follow exactly the opposite course with children–to give them a wholesome variety of mental food, and endeavor to cultivate their tastes, rather than to fill their minds with dry facts. The important thing is not so much that every child should be taught, as that every child should be given the wish to learn. What does it matter if the pupil know a little more or a little less? A boy who leaves school knowing much, but hating his lessons, will soon have forgotten almost all he ever learned; while another who had acquired a thirst for knowledge, even if he had learned little, would soon teach himself more than the first ever knew.
Even the memory of cradling her in my arms is pure euphoria. And all that I ask out of life is that it be constant and unending euphoria.
On the Republican side, the emotional bonds of family launched a major social organization led by nietos, the Association for the Recovery of Historical Memory. Late in 2000 Emilio Silva and Santiago Macías began a personal search for the unmarked graves of their Republican ancestors. [...] Descendants of executed Republicans told a journalist that “without the body, the pain never ceases.” “Never,” she reported, “have they spoken of vengeance, of revenge, or of anything that resembles that. In an exhumation, they never raise their eyes from the ground. They are not thinking of reopening wounds, but of closing, for once, their own.” This journalist, Natalia Junquera, also quoted a distinguished professor of psychiatry who said, “The hatred dies, it is extinguished, but the necessity of putting a name to the dead, of honoring them, no. There always comes a moment in which one has to put an end to this interminable trauma.” 
He sometimes asked himself a question about life. Which are truer, the happy memories, or the unhappy ones? He decided, eventually, that the question was unanswerable.
The truth is, today’s intense realities are just tomorrow’s memories.
How shall I remember thee? As a drop of eternal summer, or a blossom of tender spring? As a spark of autumn's stirring fire, or perhaps as the frost of winter's longest night? No, it shall not be as one of these, for these shall all come to pass, and you and I, though parted by sea and earth, will never fade.
What larks we had," said James. "When?" "When we were young." I could not recall any larks I had had with James. I poured out the wine and we sat in silence.
When you live without someone for as long as I have, love becomes this abstract concept, something you attach to a memory. And when memories are that old, they feel like dreams, and you wonder if any of it was real, or if your mind created it all.
And, as always happens, and happens far too soon, the strange and wonderful becomes a memory and a memory becomes a dream. Tomorrow it's gone.