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  • Doug Belshaw 6:39 am on April 10, 2017 Permalink | Reply
    Tags: , , quotation   

    That was also one of the principal doctrines of Epicurus: for that precept of his School, Conceal thy life (which enjoins men not to lumber themselves with business and affairs) also necessarily presupposes a contempt for glory, which is the world’s approbation of such of our actions as we make public.

    Michel de Montaigne, ‘On glory’, The Complete Essays
  • Doug Belshaw 6:38 am on April 10, 2017 Permalink | Reply
    Tags: , , quotation   

    Chrysippus and Diogenes were the first and most decisive authorities to hold that glory is to be disdained; they said that of all the pleasures none was more dangerous nor more to be fled than the pleasure which comes to us from other men’s approval. And, truly, experience shows us that its deceptions can often be very harmful.

    Michel de Montaigne, ‘On glory’, The Complete Essays
  • Doug Belshaw 6:35 am on April 10, 2017 Permalink | Reply
    Tags: , , quotation   

    There are names and there are things. A name is a spoken sound which designates a thing and acts as a sign for it. The name is not part of that thing nor part of its substance: it is a foreign body attached to that thing; it is quite outside it.

    Michel de Montaigne, ‘On glory’, The Complete Essays
  • Doug Belshaw 8:27 pm on April 4, 2017 Permalink | Reply
    Tags: freedom, , quotation   

    We often mistake the very things that enable us to be free — context, meaning, facticity, situation, a general direction in our lives — for things that define us and take away our freedom. It is only with all of these that we can be free in a real sense.

    Sarah Bakewell, At the Existentialist Café, p.155
  • Doug Belshaw 7:26 am on April 1, 2017 Permalink | Reply
    Tags: quotation   

    A deserted street is not one along which no one walks, but a street along which people walk as if it were deserted. (Fernando Pessoa)
  • Doug Belshaw 8:34 am on March 16, 2017 Permalink | Reply
    Tags: , quotation,   

    Stoicism, mysticism and getting lost in the woods 

    Christopher Knight's camp

    This story in The Guardian about Christopher Knight is incredible. He parked his car and disappeared into the woods in Maine, USA at the age of 20. He’s been living there for 27 years.

    What interests me the most, however, is this section:

    Knight said that he couldn’t accurately describe what it felt like to spend such an immense period of time alone. Silence does not translate into words. “It’s complicated,” he said. “Solitude bestows an increase in something valuable. I can’t dismiss that idea. Solitude increased my perception. But here’s the tricky thing: when I applied my increased perception to myself, I lost my identity. There was no audience, no one to perform for. There was no need to define myself. I became irrelevant.”

    The dividing line between himself and the forest, Knight said, seemed to dissolve. His isolation felt more like a communion. “My desires dropped away. I didn’t long for anything. I didn’t even have a name. To put it romantically, I was completely free.”

    Virtually everyone who has tried to describe deep solitude has said something similar. “I am nothing; I see all,” wrote Ralph Waldo Emerson. Lord Byron called it “the feeling infinite”. The American mystic Thomas Merton said that “the true solitary does not seek himself, but loses himself”.

    For those who do not choose to be alone – like prisoners and hostages – a loss of one’s socially created identity can be terrifying, a plunge into madness. Psychologists call it “ontological insecurity”, losing your grip on who you are. Edward Abbey, in Desert Solitaire, a chronicle of two six‑month stints as a ranger in Utah’s Arches National Monument, said that being solitary for a long time “means risking everything human”. Knight, meanwhile, didn’t even keep a mirror in his camp. He was never once bored. He wasn’t sure, he said, that he even understood the concept of boredom. “I was never lonely,” Knight added. He was attuned to the completeness of his own presence rather than to the absence of others.

    “If you like solitude,” he said, “you are never alone.”

    It’s a tenet of Stoicism (as exemplified by the discourses of Epictetus and Seneca, for example) that one needs to learn how to be comfortable in your own skin — that possessions or a change of location can’t make you happy in and of itself. Knight’s experience, and that of others who have spent a long time by themselves without going mad, seems to be a step even beyond that.

    What I like about Stoic philosophy is that it emphasises the responsibility we all have towards civic society. Secreting yourself away and cutting off ties with society, at the end of the day, feels a little selfish, to be honest.

  • Doug Belshaw 9:34 am on March 5, 2017 Permalink | Reply
    Tags: Guardian, quotation, writing   

    George Saunders: what writers really do when they write

    George Sanders

    There’s some wonderfully quotable sections in Saunders’ essay, including:

    The artist, in this model, is like the optometrist, always asking: It it better like this? Or like this?

    I adore section three, where Saunders talks about how relevant the craft of writing is to our current political situation:

    Revising by the method described is a form of increasing the ambient intelligence of a piece of writing. This, in turn, communicates a sense of respect for your reader. As text is revised, it becomes more specific and embodied in the particular. It becomes more sane. It becomes less hyperbolic, sentimental, and misleading. It loses its ability to create a propagandistic fog. Falsehoods get squeezed out of it, lazy assertions stand up, naked and blushing, and rush out of the room.

    Is any of this relevant to our current political moment?

    Hoo, boy.

    When I write, “Bob was an asshole,” and then, feeling this perhaps somewhat lacking in specificity, revise it to read, “Bob snapped impatiently at the barista,” then ask myself, seeking yet more specificity, why Bob might have done that, and revise to, “Bob snapped impatiently at the young barista, who reminded him of his dead wife,” and then pause and add, “who he missed so much, especially now, at Christmas,” – I didn’t make that series of changes because I wanted the story to be more compassionate. I did it because I wanted it to be less lame.

    But it is more compassionate. Bob has gone from “pure asshole” to “grieving widower, so overcome with grief that he has behaved ungraciously to a young person, to whom, normally, he would have been nice”. Bob has changed. He started out a cartoon, on which we could heap scorn, but now he is closer to “me, on a different day”.

    How was this done? Via pursuit of specificity. I turned my attention to Bob and, under the pressure of trying not to suck, my prose moved in the direction of specificity, and in the process my gaze became more loving toward him (ie, more gentle, nuanced, complex), and you, dear reader, witnessing my gaze become more loving, might have found your own gaze becoming slightly more loving, and together (the two of us, assisted by that imaginary grouch) reminded ourselves that it is possible for one’s gaze to become more loving.

    Or we could just stick with “Bob was an asshole,” and post it, and wait for the “likes”, and for the pro-Bob forces to rally, and the anti-barista trolls to anonymously weigh in – but, meanwhile, there’s poor Bob, grieving and misunderstood, and there’s our poor abused barista, feeling crappy and not exactly knowing why, incrementally more convinced that the world is irrationally cruel.

  • Doug Belshaw 9:10 am on February 13, 2017 Permalink | Reply
    Tags: , quotation, Seneca   

    Of all people only those are at leisure who make time for philosophy, only those are really alive. For they not only keep a good watch over their own lifetimes, but they annex every age to theirs. All the years that have passed before them are added to their own. Unless we are very ungrateful, all those distinguished founders of holy creeds were born for us and prepared for us a way of life. By the toil of others we are led into the presence of things which have been brought from darkness into light. We are excluded from no age, but we have access to them all; and if we are prepared in loftiness of mind to pass beyond the narrow confines of human weakness, there is a long period of time through which we can roam.

    Seneca, ‘On the Shortness of Life’
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