“You cannot buy the revolution. You cannot make the revolution. You can only be the revolution. It is in your spirit, or it is nowhere.”
“It is our suffering that brings us together. It is not love. Love does not obey the mind, and turns to hate when forced. The bond that binds us is beyond choice. We are brothers. We are brothers in what we share. In pain, which each of us must suffer alone, in hunger, in poverty, in hope, we know our brotherhood. We know it, because we have had to learn it. We know that there is no help for us but from one another, that no hand will save us if we do not reach out our hand. And the hand that you reach out is empty, as mine is. You have nothing. You possess nothing. You own nothing. You are free. All you have is what you are, and what you give.”
“For we each of us deserve everything, every luxury that was ever piled in the tombs of the dead kings, and we each of us deserve nothing, not a mouthful of bread in hunger. Have we not eaten while another starved? Will you punish us for that? Will you reward us for the virtue of starving while others ate? No man earns punishment, no man earns reward. Free your mind of the idea of deserving, the idea of earning, and you will begin to be able to think.”
“My world, my Earth is a ruin. A planet spoiled by the human species. We multiplied and fought and gobbled until there was nothing left, and then we died. We controlled neither appetite nor violence; we did not adapt. We destroyed ourselves. But we destroyed the world first.”
"It's always easier not to think for oneself. Find a nice safe hierarchy and settle in. Don't make changes, don't risk disapproval, don't upset your syndics. It's always easiest to let yourself be governed."
"Those who build walls are their own prisoners. I'm going to go fulfil my proper function in the social organism. I'm going to go unbuild walls.”
“You can’t crush ideas by suppressing them. You can only crush them by ignoring them. By refusing to think, refusing to change.”
“If you evade suffering you also evade the chance of joy. Pleasure you may get, or pleasures, but you will not be fulfilled. You will not know what it is to come home.”
“There's a point, around the age of twenty, when you have to choose whether to be like everybody else the rest of your life, or to make a virtue of your peculiarities.”
“The individual cannot bargain with the State. The State recognizes no coinage but power: and it issues the coins itself.”
“You cannot take what you have not given, and you must give yourself. You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.”
“And I speak of spiritual suffering! Of people seeing their talent, their work, their lives wasted. Of good minds submitting to stupid ones. Of strength and courage strangled by envy, greed for power, fear of change. Change is freedom, change is life”
“A child free from the guilt of ownership and the burden of economic competition will grow up with the will to do what needs doing and the capacity for joy in doing it. It is useless work that darkens the heart. The delight of the nursing mother, of the scholar, of the successful hunter, of the good cook, of the skilful maker, of anyone doing needed work and doing it well, - this durable joy is perhaps the deepest source of human affection and of sociality as a whole.”
“We have nothing but our freedom. We have nothing to give you but your own freedom. We have no law but the single principle of mutual aid between individuals. We have no government but the single principle of free association. We have no states, no nations, no presidents, no premiers, no chiefs, no generals, no bosses, no bankers, no landlords, no wages, no charity, no police, no soldiers, no wars. Nor do we have much else. We are sharers, not owners. We are not prosperous. None of us is rich. None of us is powerful. If it is Anarres you want, if it is the future you seek, then I tell you that you must come to it with empty hands. You must come to it alone, and naked, as the child comes into the world, into his future, without any past, without any property, wholly dependent on other people for his life. You cannot take what you have not given, and you must give yourself. You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.”
He tried to read an elementary economics text; it bored him past endurance, it was like listening to somebody interminably recounting a long and stupid dream. He could not force himself to understand how banks functioned and so forth, because all the operations of capitalism were as meaningless to him as the rites of a primitive religion, as barbaric, as elaborate, and as unnecessary. In a human sacrifice to deity there might be at least a mistaken and terrible beauty; in the rites of the moneychangers, where greed, laziness, and envy were assumed to move all men's acts, even the terrible became banal.
He was appalled by the examination system, when it was explained to him, he could not imagine a greater detterent to the natural wish to learn than this pattern of cramming in information and disgorging it on demand.
Looking back on it now, I’d say one’s thirties are a cruel age. At this point, I think of them as a time I whiled away unaware of the tide that can suddenly pull you out, beyond the shallows, into the sea of hardship, and even death.
The word “to grieve” or “lament” in Japanese is actually made up of two different kanji characters — “sadness” and “resentment.”
The noble-minded do not thrust others aside in order to make their way in the world. But then they themselves are ultimately thrust aside by the advancing tide.
By late autumn the yard would grow thick with fallen leaves, causing the landlady to heave many deep sighs.
But the Australians, what do the Australians do? How do they structure their landscape? For a start they postulate a primal builder, whose work they presume only to interpret: the mythical animal who was active in the “dreamtime,” that is, a primal era, beyond verification, as the name indicates. A time of sleep. The visible landscape is an effect of causes that are to be found in the dreamtime. For example, the snake that dragged itself over this plain creating these undulations, etc., etc. These.. curious Aborigines make sure their eyes are closed while events take place, which allows them to see places as records of events. But what they see is a kind of dream, and they wake into a reverie, since the real story (the snake, not the hills) happened while they were asleep.
He said, You'll write it not because there's no possibility it'll be found but because it costs too much to not write it.
You can tell it any way you want, he said, you can be I or he or she or we or they or you and you won't be lying, though you might be telling two stories at once.
A bridge wants to not be. If it could choose its shape, a bridge would be no shape, an unspace to link One-place-town to Another-place-town over a river or a road or a tangle of railway tracks or a quarry, or to attach an island to another island or to the continent from which it strains. The dream of a bridge is of a woman standing at one side of a gorge and stepping out as if her job is to die, but when her foot falls it meets the ground right on the other side. A bridge is just better than no bridge but its horizon is gaplessness, and the fact of itself should still shame it.
So I would stand in that cupboard and see how the stores were decreasing. I knew we had weeks to go before all of it was gone but I knew also that it was depleting and that various staples would be finished soon, leaving us with those items of which we had a surplus, like dried mushrooms, which would far outlast anything else. I wondered if my father would simply refuse to address this. If he would make meals or have me make them with fewer and fewer ingredients so our diets would continue a while as they were but grow daily and weekly more thin, more flavorless, until for the months until the last jar ran completely out we would be dining on mushrooms, mushrooms for breakfast, soaked in water and salt, mushrooms crushed for lunch, fried in oil until the oil ran out and then simply seared and blackened in a pan over the fire for our suppers, or gnawed raw, until even they went and we would die, one after the other, the taste of mushrooms in our mouths. I couldn’t decide whether I, being smaller and eating less, would die more quickly than he in this mushroomless state or more slowly. I couldn’t decide which would be better or worse.
I closed my eyes then but it was too dark to clearly see that vision that my body would conjure out of blood and the inside of skin when light hit it, but I'd seen it so often, examined it so carefully, that it wasn't hard for me to call to mind.
