Best 5099 quotes in «literature quotes» category

The most beautiful hara do not have to be cruel or mean or jealous. It is in them to be courteous and kind. Why be otherwise when the world has been so kind to them?

The Moth and Its Beloved Ask the moth the beauty of the candle And it will burn without a confession There is a secret to its longing For it feels no fear or hesitation The moth is too much in love with the flame Yet it does not appear under the sun For the moon’s light is far too feeble, and It gave up on its pursuit of the sun Just a sight of a candle is enough To remind it of its real beloved So it settles for that candle in reach, Revels in its heat, and asks to be burned

The most uninspired form of criticism simply tells the story of a work in different words. Some students imagine they are writing criticism when for the most part they are simply paraphrasing a text, occasionally throwing in the odd comment of their own.

The mythic voice rising from literature and art allows us to be humane. We are not humane because of political power, or education, or even religion. We are humane because we recognize the humanity of others. The writer and the artist appeal to that humanity. For that reason, literature and art are the bones of civilization.

Thence it is possible to arrive by easy stages at the happy notion, not uncommon among 'intellectuals', that taste consists of distaste, and that the loftiest of pleasures is that of feeling displeased; and thus to end by enjoying almost nothing in literature but one's own opinions, while oneself incapable of writing a living sentence.

The night is still waiting.

The notion of "cause and effect" is sometimes useful in real life, and it can even be interesting in art, but I'm more interested in "cause and cause" or "effect and effect" or "and and and".

The novelist’s happy discovery was to think of substituting for those opaque sections, impenetrable by the human spirit, their equivalent in immaterial sections, things, that is, which the spirit can assimilate to itself. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening, that they are holding in thrall, while we turn over, feverishly, the pages of the book, our quickened breath and staring eyes. And once the novelist has brought us to that state, in which, as in all purely mental states, every emotion is multiplied ten-fold, into which his book comes to disturb us as might a dream, but a dream more lucid, and of a more lasting impression than those which come to us in sleep; why, then, for the space of an hour he sets free within us all the joys and sorrows in the world, a few of which, only, we should have to spend years of our actual life in getting to know, and the keenest, the most intense of which would never have been revealed to us because the slow course of their development stops our perception of them.

The oldest books are still only just out to those who have not read them.

Then you look at her and smile a smile your dissembling face will remember until the day you die. Baby, you say, baby, this is part of my novel. This is how you lose her.

The only advice, indeed, that one person can give another about reading is to take no advice, to follow your own instincts, to use your own reason, to come to your own conclusions. If this is agreed between us, then I feel at liberty to put forward a few ideas and suggestions because you will not allow them to fetter that independence which is the most important quality that a reader can possess. After all, what laws can be laid down about books? The battle of Waterloo was certainly fought on a certain day; but is Hamlet a better play than Lear? Nobody can say. Each must decide that question for himself. To admit authorities, however heavily furred and gowned, into our libraries and let them tell us how to read, what to read, what value to place upon what we read, is to destroy the spirit of freedom which is the breath of those sanctuaries. Everywhere else we may be bound by laws and conventions-there we have none.

[T]he only luxury he allows himself is buying books, paperback books, mostly novels, American novels, British novels, foreign novels in translation, but in the end books are not luxuries so much as necessities, and reading is an addiction he has no wish to be cured of.

The poet is a faker / Who's so good at his act / He even fakes the pain / Of pain he feels in fact.

The problem was not an issue of availability because there were African girls everywhere. Christopher met them in church, in bars and in the cafeteria on the ground floor of the Sir Duncan Rice library.

The problem with cliches is not that they contain false ideas, but rather that they are superficial articulations of very good ones. The sun is often on fire at sunset and the moon discreet, but if we keep saying this every time we encounter a sun or a moon, we will end up believing that this is the last rather than the first word to be said on the subject. Cliches are detrimental insofar as they inspire us to believe that they adequately describe a situation while merely grazing its surface.

The puzzled life was on Earth, still—a burdened lizard!

The reader should be carried forward, not merely or chiefly by the mechanical impulse of curiosity, or by a restless desire to arrive at the final solution; but by the pleasurable activity of mind excited by the attractions of the journey itself.

The reading of great books has been a life-altering activity to me and, for better or worse, brought me singing and language-obsessed to that country where I make my living. Except for teaching, I’ve had no other ambition in life than to write books that mattered.

There are countless circles of hell; believers never penetrate the ninth circle.

There are gentle souls who would pronounce Lolita meaningless because it does not teach them anything. I am neither a reader nor a writer of didactic fiction, and, despite John Ray's assertion, Lolita has no moral in tow. For me a work of fiction exists only insofar as it affords me what I shall bluntly call aesthetic bliss, that is a sense of being somehow, somewhere, connected with other states of being where art (curiosity, tenderness, kindness, ecstasy) is the norm. There are not many such books. All the rest is either topical trash or what some call the Literature of Ideas, which very often is topical trash coming in huge blocks of plaster that are carefully transmitted from age to age until somebody comes along with a hammer and takes a good crack at Balzac, at Gorki, at Mann.

There is a love for structure in them that I recognize, and a desire to worship correctness that I know and I share. When I look at them, I think: to prize traditionalism above all else in a church that began in revolution is to do a great violence to it. But I feel that same ache for the past in myself: to uphold the columns of literature, grammar, the Western tradition. The English language began as an upheaval; I am not protecting it when I try to guard it against change. The Jesus Christ of it, Chaucer, walked across the water telling dirty jokes, made twenty stories stretch to feed a million people, spelled the word "cunt" five ways, performed miracles. Any innovation I put down on paper is an attempt to remind myself of this. I am not modern. I was not born to blaze new paths or bring down walls. I break form against my nature to tell myself that revolution, too, is a tradition that must be upheld.

There should be a limit to my suffering As I’m a sinner, not a disbeliever

There seemed no reason why she shouldn't try writing something in between, but she was discovering once again that reading and writing were not the same - you couldn't just soak it up and then squeeze it out again.

There's supposed to be more value in your life than spending more than sixty hours in a week in a place you don't care about and in an environment they don't care about you.

There's very little authentic study of the humanities remaining. My research assistant came to me two years ago saying she'd been in a seminar in which the teacher spent two hours saying that Walt Whitman was a racist. This isn't even good nonsense. It's insufferable.

There used to be a rubbish heap under the great tree in Dhoby Ghaut with a sarabat stall parked next to it. It was a low, sprawling rubbish heap made up of the usual things—refuse from dustbins, paper, old tins and slippers and leaves from the tree above. Then one day, people forgot about it. They found a new dumping place and the old rubbish heap settled low on the ground. Time passed and its contents became warm and rich and fertile and people living in the area would take away potfuls of it to plant flowers in. Somehow, a rose cutting, slim as a cheeping chicken’s leg and almost brown, appeared on the rubbish heap one day.

There was no sense to life, to the structure of things. D.H. Lawrence had known that. You needed love, but not the kind of love most people used and were used up by. Old D.H. had known something. His buddy Huxley was just an intellectual fidget, but what a marvelous one. Better than G.B. Shaw with that hard keel of a mind always scraping bottom, his labored wit finally only a task, a burden on himself, preventing him from really feeling anything, his brilliant speech finally a bore, scraping the mind and the sensibilities. It was good to read them all though. It made you realize that thoughts and words could be fascinating, if finally useless.

There were the usual exhortations to purity – think of the novel not as your opportunity to get rich or famous but to wrestle, in your own way, with the titans of the form – exhortations poets don’t have to make, given the economic marginality of the art, an economic marginality that soon all literature will share.

There were things hiding inside of her I wasn’t equipped to see and this collapse ripped her open to me. I searched her cavities for symbols that would betray her true nature, but found nothing I could read, just a vast absence containing her poverty of morals. I should’ve known, the need for my presence in her life was never love, only a sluice of goodness she would let flood the gulley of her body when she needed to appear human.

The riskiness of Art, the reason why it affects us, is not the riskiness of its subject matter, it is the risk of creating a new way of seeing, a new way of thinking.

The road to heaven isn’t much of a road,” he was saying. “It’s more like a dusty trail, roughly cut out through the underbrush. Most people don’t even notice it. It doesn’t look like a path at all, so they walk right by. Others see it, but don’t go down it because it’s ugly. Dirty. Difficult. Overgrown. If they took the road to heaven, their progress would be slow, maybe immeasurable. They’d have to give up a lot because the path is narrow.

The rustic, the reader of novels, the pure ascetic: these three are truly happy men

The same Sermon on the Mount that influenced Tolstoy to write “The Kingdom of God is Within You”, inspired me to a great extent in my work “Principia Humanitas”.

These are my habits and the way I spend my life: studying literature.

These fragments, these shivers of my heart Are mere lifetimes enclosed in a minute

The one thing is fiction in a novel and the other thing is reality. With fiction you don't make a fuss - you can 'beat it' and there's never enough. At least in my opinion - cause there are people, who complain about style intensity in literature: they prefer cereals with milk than abyssinian bitches roasted alive on bringhausers and watered with ya-yoo juice.

The only friends I have are the dead who have bequeathed their writings to me--I have no others.

The only way that you can identify and then fulfill your life’s purpose is for you to love yourself, charge up your life and serve the world.

The passion to teach, to share deeply experienced “lessons from life,” is embedded in all literature.

The past gathered out of the darkness where it stayed, and the dead raised themselves to live before him; and the past and the dead flowed into the present among the alive, so that he had for an intense instant a vision of denseness into which he was compacted and from which he could not escape, and had no wish to escape. Tristan, Iseult the fair, walked before him; Paolo and Francesca whirled in the glowing dark; Helen and bright Paris, their faces bitter with consequence, rose from the gloom. And he was with them in a way that he could never be with his fellows who went from class to class.

The past is not another country; it is another life. The texture of daily living is different now than in the past, more different the further back we look, until we find people whose experiences created a psychology we might find baffling or rude. Many details that once made up the daily round are lost to us because people considered them too trivial to write down. Knowing the past means knowing what people carried in their pockets, what they did with their sewage, where their dogs slept. Those details may seem unimportant, but what they convey is not.

...the pleasures of literary fiction are the pleasures of orientation; the pleasures of literature are the pleasures of bewilderment.

The poet must always, in every instance, have the vibrant word... that by it's trenchancy can so wound my soul that it whimpers.... One must know and recognize not merely the direct but the secret power of the word; one must be able to give one's writing unexpected effects. It must have a hectic, anguished vehemence, so that it rushes past like a gust of air, and it must have a latent, roistering tenderness so that it creeps and steals one's mind; it must be able to ring out like a sea-shanty in a tremendous hour, in the time of the tempest, and it must be able to sigh like one who, in tearful mood, sobs in his inmost heart.

The primitive festival, perhapse religious, of music, song, and dancing, was playful; it probably gave rise to the drama, which is still called the “play”.

The problem in our country isn't with books being banned, but with people no longer reading. You don't have to burn books to destroy a culture. Just get people to stop reading them.

Therapy is to make one happy. What is the point of that? Happy people are not interesting. Better to accept the burden of unhappiness and try to turn it into something worthwhile, poetry or music or painting: that is what he been believes.

The real reason for quest is always self-knowledge.

There are a large number of people in the room, but one is unaware of them. They are in the books. At times they move among the pages, like sleepers turning over between two dreams. Ah, how good it is to be among people who are reading.

There are books, that one has for twenty years without reading them, that one always keeps at hand, that one takes along from city to city, from country to country, carefully packed, even when there is very little room, and perhaps one leafs through them while removing them from a trunk; yet one carefully refrains from reading even a complete sentence. Then after twenty years, there comes a moment when suddenly, as though under a high compulsion, one cannot help taking in such a book from beginning to end, at one sitting: it is like a revelation. Now one knows why one made such a fuss about it. It had to be with one for a long time; it had to travel; it had to occupy space; it had to be a burden; and now it has reached the goal of its voyage, now it reveals itself, now it illuminates the twenty bygone years it mutely lived with one. It could not say so much if it had not been there mutely the whole time, and what idiot would dare to assert that the same things had always been in it.

There are books that speak to us of our own lives with a clarity we cannot match. They prevent the morose suspicion that we do not fully belong to the species, that we lie beyond comprehension. Our embarrassments, our sulks, our envy, our feelings of guilt, these phenomena are conveyed in Austen in a way that affords us bursts of almost magical self-recognition. The author has located words to depict a situation we thought ourselves alone in feeling, and for a few moments, we see ourselves more clearly and wish to become whom the author would have wanted us to be.