Women are strangers in the country of man.
rummaging in the storehouses of religious or literary history for myth-matter for ideational uses is of the nature of spiritual vulgarity.
Learning can be a bridge between doing and thinking. But then there is a danger that the person who uses learning as a bridge between doing and thinking may get stuck in learning and never get on to thinking.
Emile Saint-Blague had been a lively, versatile painter in his youth, but he had abused his energy by painting too many pictures; so that in what might have been the ripe period of his art he had nothing left but ideas. A man who has nothing left but ideas may be of great service to his friends, but he is of no use at all to himself. Emile was certainly an inspiration to his friends.
To a poet the mere making of a poem can seem to solve the problem of truth…but only a problem of art is solved in poetry.
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.
The terms 'male' and 'female' must be understood as representing no mere 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.
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.
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.
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.
Evil I had never found satisfactorily placeable as an integral element of the universal, or total, content of existence. Indeed, evil is evil just because there is no logical place for it, no room in reality for it. It is unreal, and yet real as something unreal.
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.
Ideas are the old-age of art. Artists have to keep young; they must not think too much - thought is death, while art is life. Such was Emile's viewpoint.
We live on the circumference of a hollow circle. We draw the circumference, like spiders, out of ourselves: it is all criticism of criticism.
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.
The sciences that purport to treat of human things -- the new scientific storyings of the social, the political, the racial or ethnic, and the psychic, nature of human beings -- treat not of human things but mere things, things that make up the physical, or circumstantial, content of human life but are not of the stuff of humanity, have not the human essence in them.
Polygamy and polyandry distribute the frightening physical solidarity of monogamy. Monogamous couples are always hungry for company: to dilute sex.
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.
we shall know that we have begun to speak true by an increased hunger for true-speaking; we shall have the whole hunger only after we have given ourselves the first taste of it.
There can be no literary equivalent to truth.
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.
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.
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.
Conversation succeeds conversation, Until there's nothing left to talk about Except truth, the perennial monologue, And no talker to dispute it but itself.
A religion addresses the longing in us to have that said from which we can go on to speak of next and next things rightly, in their immediate time - the telling of what came first and before done forever.
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