Articulate Quotes

You do have a story inside you; it lies articulate and waiting to be written — behind your silence and your suffering.

All the books we own, both read and unread, are the fullest expression of self we have at our disposal. ... But with each passing year, and with each whimsical purchase, our libraries become more and more able to articulate who we are, whether we read the books or not.

But what was happiness but an extravagance, an impossible state to maintain, partly because it was so difficult to articulate?

We feel free because we lack the very language to articulate our unfreedom.

The victim who is able to articulate the situation of the victim has ceased to be a victim: he or she has become a threat.

I have always found it odd that people who think passive aggressively ignoring a person is making a point to them. The only point it makes to anyone is your inability to articulate your point of view because deep down you know you can’t win. It’s better to assert yourself and tell the person you are moving on without them and why, rather than leave a lasting impression of cowardness on your part in a person’s mind by avoiding them.

I was never more hated than when I tried to be honest. Or when, even as just now I've tried to articulate exactly what I felt to be the truth. No one was satisfied

Prayer is a relationship; half the job is mine. If I want transformation, but can't even be bothered to articulate what, exactly, I'm aiming for, how will it ever occur? Half the benefit of prayer is in the asking itself, in the offering of a clearly posed and well-considered intention. If you don't have this, all your pleas and desires are boneless, floppy, inert; they swirl at your feet in a cold fog and never lift.

It's not about going around trying to stir up trouble. As long as you're honest and you articulate what you believe to be true, somebody somewhere will become your enemy whether you like it or not.

Why is it so hard to articulate love yet so easy to express disappointment?

Life is like a box of crayons. Most people are the 8 color boxes, but what you're really looking for are the 64 color boxes with the sharpeners on the back. I fancy myself to be a 64 color box, though I've got a few missing. It's okay though, because I've got some more vibrant colors like periwinkle at my disposal. I have a bit of a problem though in that I can only meet the 8 color boxes. Does anyone else have that problem? I mean there are so many different colors of life, of feeling, of articulation. So when I meet someone who's an 8 color type...I'm like, hey girl, Magenta! and she's like, oh, you mean purple! and she goes off on her purple thing, and I'm like, no I want Magenta!

Occasionally in life there are those moments of unutterable fulfillment which cannot be completely explained by those symbols called words. Their meanings can only be articulated by the inaudible language of the heart.

She walks like a ballerina in dance slippers, her feet as articulate as hands, a little vessel of grace moving out into the fog.

If a fear cannot be articulated, it can't be conquered.

And then there are my friends, and they have their own lives. While they like to talk everything through, to analyze and hypothesize, what I really need, what I'm really looking for, is not something I can articulate. It's nonverbal: I need love. I need the thing that happens when your brain shuts off and your heart turns on. And I know it's around me somewhere, but I just can't feel it.

The more articulate one is, the more dangerous words become.

In truth, I wanted her to read my mind so I didn't have to stoop to the womanly art of articulation.

I no longer believe that we can keep silent. We never really do, mind you. In one way or another we articulate what has happened to us through the kind of people we become.

Friendship arises out of mere Companionship when two or more of the companions discover that they have in common some insight or interest or even taste which the others do not share and which, till that moment, each believed to be his own unique treasure (or burden). The typical expression of opening Friendship would be something like, "What? You too? I thought I was the only one." ... It is when two such persons discover one another, when, whether with immense difficulties and semi-articulate fumblings or with what would seem to us amazing and elliptical speed, they share their vision - it is then that Friendship is born. And instantly they stand together in an immense solitude.

Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities. Strengthen the individual. Start with yourself. Take care with yourself. Define who you are. Refine your personality. Choose your destination and articulate your Being. As the great nineteenth-century German philosopher Friedrich Nietzsche so brilliantly noted, “He whose life has a why can bear almost any how.

Ivy waved the wet handkerchief, as much as to say, words cannot possibly articulate my profound distress. Then, because Ivy never settled for meaningful gestures when verbal embellishments could compound the effect, she said, "Words cannot possibly articulate my profound distress.

Ideology is strong exactly because it is no longer experienced as ideology… we feel free because we lack the very language to articulate our unfreedom.

For [Jane Austen and the readers of Pride and Prejudice], as for Mr. Darcy, [Elizabeth Bennett's] solitary walks express the independence that literally takes the heroine out of the social sphere of the houses and their inhabitants, into a larger, lonelier world where she is free to think: walking articulates both physical and mental freedom.

If a fear cannot be articulated, it can’t be conquered.

There's a place beyond words where experience first occurs to which I always want to return. I suspect that whenever I articulate my thoughts or translate my impulses into words, I am betraying the real thoughts and impulses which remain hidden.

Wei WuXian grinned and pointed at himself. "How about this one?" Lan WangJi, "Mine." "..." Lan WangJi stared at him, slowly and articulately stating, "Mine.

Your Majesty, please get down. My friend Aris is really a very good man, and if you fall off that wall he's going to hang for it, and so will his squad, most of whom are also nice men, and though I can't say I really care if your attendants hang, there are probably many people that do care, and would you please, please get down?" The king looked at him, eyes narrowed. "I don't think I've ever heard you say that many words in a row. You sounded almost articulate.

The thought process can never be complete without articulation.

The poet or the revolutionary is there to articulate the necessity, but until the people themselves apprehend it, nothing can happen ... Perhaps it can't be done without the poet, but it certainly can't be done without the people. The poet and the people get on generally very badly, and yet they need each other. The poet knows it sooner than the people do. The people usually know it after the poet is dead; but that's all right. The point is to get your work done, and your work is to change the world.

I know now, what I didn’t then, that affection can’t always be expressed in calm, orderly, articulate ways; and that one cannot prescribe the form it should take for anyone else.

The depressed person was in terrible and unceasing pain, and the impossibility of sharing or articulating this pain was itself a component of the pain and a contributing factor in its essential horror.

What concerns me is that man, unable to articulate, to express himself adequately, reverts to action. Since the vocabulary of action is limited, as it were, to his body, he is bound to act violently, extending his vocabulary with a weapon where there should have been an adjective.

It sounded artificial, like a beauty pageant contestant pledging world peace. I did feel sad, but articulating it seemed cheap to me.

Eureka" can be an answer to a question we have never asked. It can be the articulation of a sudden and unforeseen idea or the expression of a magic moment that throws us into a new world. It acts like a radiant sunbeam that comes out of the blue and illuminates a dim past, opening a new, dynamic horizon. It may even be a trivial but lucky encounter with new friends, who let us be what we are in our imagination: original and undifferentiated. (“Waiting for Eureka” )

A solitary, unused to speaking of what he sees and feels, has mental experiences which are at once more intense and less articulate than those of a gregarious man. They are sluggish, yet more wayward, and never without a melancholy tinge. Sights and impressions which others brush aside with a glance, a light comment, a smile, occupy him more than their due; they sink silently in, they take on meaning, they become experience, emotion, adventure. Solitude gives birth to the original in us, to beauty unfamiliar and perilous - to poetry. But also, it gives birth to the opposite: to the perverse, the illicit, the absurd.

Good business leaders create a vision, articulate the vision, passionately own the vision, and relentlessly drive it to completion.

On Writing: Aphorisms and Ten-Second Essays 1. A beginning ends what an end begins. 2. The despair of the blank page: it is so full. 3. In the head Art’s not democratic. I wait a long time to be a writer good enough even for myself. 4. The best time is stolen time. 5. All work is the avoidance of harder work. 6. When I am trying to write I turn on music so I can hear what is keeping me from hearing. 7. I envy music for being beyond words. But then, every word is beyond music. 8. Why would we write if we’d already heard what we wanted to hear? 9. The poem in the quarterly is sure to fail within two lines: flaccid, rhythmless, hopelessly dutiful. But I read poets from strange languages with freedom and pleasure because I can believe in all that has been lost in translation. Though all works, all acts, all languages are already translation. 10. Writer: how books read each other. 11. Idolaters of the great need to believe that what they love cannot fail them, adorers of camp, kitsch, trash that they cannot fail what they love. 12. If I didn’t spend so much time writing, I’d know a lot more. But I wouldn’t know anything. 13. If you’re Larkin or Bishop, one book a decade is enough. If you’re not? More than enough. 14. Writing is like washing windows in the sun. With every attempt to perfect clarity you make a new smear. 15. There are silences harder to take back than words. 16. Opacity gives way. Transparency is the mystery. 17. I need a much greater vocabulary to talk to you than to talk to myself. 18. Only half of writing is saying what you mean. The other half is preventing people from reading what they expected you to mean. 19. Believe stupid praise, deserve stupid criticism. 20. Writing a book is like doing a huge jigsaw puzzle, unendurably slow at first, almost self-propelled at the end. Actually, it’s more like doing a puzzle from a box in which several puzzles have been mixed. Starting out, you can’t tell whether a piece belongs to the puzzle at hand, or one you’ve already done, or will do in ten years, or will never do. 21. Minds go from intuition to articulation to self-defense, which is what they die of. 22. The dead are still writing. Every morning, somewhere, is a line, a passage, a whole book you are sure wasn’t there yesterday. 23. To feel an end is to discover that there had been a beginning. A parenthesis closes that we hadn’t realized was open). 24. There, all along, was what you wanted to say. But this is not what you wanted, is it, to have said it?

So often,” Jackaby said, “people think that when we arrive at a crossroads, we can choose only one path, but—as I have often and articulately postulated—people are stupid. We’re not walking the path. We are the path. We are all of the roads and all of the intersections. Of course you can choose both.

It was the first time that we had sort of articulated our major problem. She wanted to die and I wanted her to live and we were enemies who loved each other.

In literary translations, it is this very articulation of expressions that matters the most to bring home to the readers the full essence of the original text in question.

Strength of creative writing lies in the skill of handling words and articulating artistic expression of feelings

She was fluent in four languages and yet her fists against the rusted hood were the fullest articulation of her defeat.

It’s not ‘natural’ to speak well, eloquently, in an interesting articulate way. People living in groups, families, communes say little—have few verbal means. Eloquence—thinking in words—is a byproduct of solitude, deracination, a heightened painful individuality.

You should know that there is little you can seek in this world, that there is no need for you to be so greedy, in the end all you can achieve are memories, hazy, intangible, dreamlike memories which are impossible to articulate. When you try to relate them, there are only sentences, the dregs left from the filter of linguistic structures.

Literature as a whole is not an aggregate of exhibits with red and blue ribbons attached to them, like a cat-show, but the range of articulate human imagination as it extends from the height of imaginative heaven to the depth of imaginative hell.

If leaders don’t articulate their priorities clearly, then the people around them don’t know what their own priorities should be. Time and energy and capital get wasted.

The truth is that the forms I see have been slowly emptied out. They no longer have any content. They are shapes only. A train, a wall, a world. Or a man. A thing dangling in senseless articulation in a howling void. No meaning to its life. Its words. Why would I seek the company of such a thing? Why?

I can't really articulate what I feel,

It is not only my dreams, my belief is that all these dreams are yours as well. The only distinction between me and you is that I can articulate them. And that is what poetry or painting or literature or filmmaking is all about... and it is my duty because this might be the inner chronicle of what we are. We have to articulate ourselves, otherwise we would be cows in the field.

..he made me understand something very important. Whether because I am a Latin, or because I am a neurotic, I have a need of gestures. I am myself expressive, demonstrative; every feeling I have takes on expression: words, gestures, signs, letters, articulateness or action. I need this in others.

That’s why I’m here, I’m here for two reasons. To entertain you with stories of my life so , you know, you can find them entertaining. But then maybe compare them to your own lives and not feel so alone with the issues that you go with, go through. And think, “Wow, I’m scared of going to my first day of work, but there is a guy called Dan who actually sold an axe to a child”. And the other half of it is me kind of like articulating my own profound observations on the universe, which is really just an excuse to give myself a therapy. Apparently other people enjoy watching it too wow

There's a wonderful old Italian joke about a poor man who goes to church every day and prays before the statue of a great saint, begging, "Dear saint-please, please, please...give me the grace to win the lottery." This lament goes on for months. Finally the exasperated staue comes to life, looks down at the begging man and says in weary disgust, "My son-please, please, please...buy a ticket." Prayer is a realtionship; half the job is mine. If I want transformation, but can't even be bothered to articulate what, exactly, I'm ainming for, how will it ever occur? Half the benefit of prayer is in the asking itself, in the offering of a clearly posed and well-considered intention. If you don't have this, all your pleas and desires are boneless, floppy, inert; they swirl at your feet in a cold fog and never lift.

Yamamoto was considered, both in Japan and the United States, as intelligent, capable, aggressive, and dangerous. Motivated by his skill as a poker player and casino gambler, he was continually calculating odds on an endless variety of options. He played bridge and chess better than most good players. Like most powerful leaders he was articulate and persuasive, and once in a position of power he pushed his agenda relentlessly. Whether he would push his odds successfully in the Pacific remained to be seen.

I lay and cried, and began to feel again, to admit I was human, vulnerable, sensitive. I began to remember how it had been before; how there was that germ of positive creativeness. Character is fate; and damn, I'd better work on my character. I had been withdrawing into a retreat of numbness: it is so much safer not to feel, not to let the world touch one. But my honest self revolted at this, hated me for doing this. Sick with conflict, destructive negative emotions, frozen into disintegration I was, refusing to articulate, to spew forth these emotions - they festered in me, growing big, distorted, like pus-bloated sores. Small problems, mentions of someone else's felicity, evidence of someone else's talents, frightened me, making me react hollowly, fighting jealousy, envy, hate. Feeling myself fall apart, decay, rot, and the laurels wither and fall away, and my past sins and omissions strike me with full punishment and import. All this, all this foul, gangrenous, sludge ate away at my insides. Silent, insidious.

The more we learn about the world, and the deeper our learning, the more conscious, specific, and articulate will be our knowledge of what we do not know; our knowledge of our ignorance. For this indeed, is the main source of our ignorance - the fact that our knowledge can be only finite, while our ignorance must necessarily be infinite.

My stepfather, John O'Hara, was the goodest man there was. He was not a man of many words, but of carefully chosen ones. He was the one parent who didn't try to fix me. One night I sat on his lap in his chair by the woodstove, sobbing. He just held me quietly and then asked only, "What does it feel like?" It was the first time I was prompted to articulate it. I thought about it, then said, "I feel homesick." That still feels like the most accurate description - I felt homesick, but I was home.

It was not their irritating assumption of equality that annoyed Nicholai so much as their cultural confusions. The Americans seemed to confuse standard of living with quality of life, equal opportunity with institutionalized mediocrity, bravery with courage, machismo with manhood, liberty with freedom, wordiness with articulation, fun with pleasure - in short, all of the misconceptions common to those who assume that justice implies equality for all, rather than equality for equals.

The answers you get depend on the questions you ask.

...it was the arts, those noble expressions of the human spirit that are communicated through literature, dance, song, film, drama, painting and sculpture, among the many other such creative means, that helped articulate the sufferings of [these] people that were heard around the globe.

What I heard was but the melody of children at play, nothing but that, and so limpid was the air that within this vapor of blended voices, majestic and minute, remote and magically near, frank and divinely enigmatic—one could hear now and then, as if released, an almost articulate spurt of vivid laughter, or the crack of a bat, or the clatter of a toy wagon, but it was all really too far for the eye to distinguish any movement in the lightly etched streets. I stood listening to that musical vibration from my lofty slope, to those flashes of separate cries with a kind of demure murmur for background, and then I knew that the hopelessly poignant thing was not Lolita’s absence from my side, but the absence of her voice from that concord.

Being exceptional isn’t revolutionary, it’s lonely. It separates you from your community. Who are you, really, without community? I have been held up consistently as a token, as the “right” kind of trans woman (educated, able-bodied, attractive, articulate, heteronormative). It promotes the delusion that because I “made it,” that level of success is easily accessible to all young trans women. Let’s be clear: It is not.

Love casts out fear; but conversely fear casts out love. And not only love. Fear also casts out intelligence, casts out goodness, casts out all thought of beauty and truth. What remains in the bum or studiedly jocular desperation of one who is aware of the obscene Presence in the corner of the room and knows that the door is locked, that there aren’t any windows. And now the thing bears down on him. He feels a hand on his sleeve, smells a stinking breath, as the executioner’s assistant leans almost amorously toward him. “Your turn next, brother. Kindly step this way.” And in an instant his quiet terror is transmuted into a frenzy as violent as it is futile. There is no longer a man among his fellow men, no longer a rational being speaking articulately to other rational beings; there is only a lacerated animal, screaming and struggling in the trap. For in the end fear casts out even a man’s humanity. And fear, my good friends, fear is the very basis and foundation of modern life. Fear of the much touted technology which, while it raises out standard of living, increases the probability of our violently dying. Fear of the science which takes away the one hand even more than what it so profusely gives with the other. Fear of the demonstrably fatal institutions for while, in our suicidal loyalty, we are ready to kill and die. Fear of the Great Men whom we have raised, and by popular acclaim, to a power which they use, inevitably, to murder and enslave us. Fear of the war we don’t want yet do everything we can to bring about.

Something like that. But you know, there's an upside here. Because when you spend so much time just intensely wanting something, and then you actually get the thing? It's magic.” All of a sudden, I feel like crying. In a good way. In the best way. Because I know exactly what she means. It's butterflies and haziness and heart eyes, but underneath all that, there's this bass line of I can't believe this. I can't believe this is me. I can't quite articulate the sweetness of that feeling. It's finding out the door you were banging on is finally unlocked. Maybe it was unlocked the whole time.

Language is the crowning achievement of human beings, and that is something Muslims have always known and revered. We are a literate people whose miracle is a Book from an unlettered man, peace and blessings be upon him, who was the most articulate and eloquent human being who ever lived. We honor our Prophet, peace and blessings be upon him, in honoring language that he loved so much and used so well.

It was only later that I suffocated under the weight of his arguments, and his darker thoughts articulated. It was only later that our tongues produced landslides, that we became caught in the cracks between what we said and what we meant, until we could not find each other, did not trust the words in our own mouths.

There are only two ways to influence human behavior: you can manipulate it or you can inspire it. Very few people or companies can clearly articulate WHY they do WHAT they do. By WHY I mean your purpose, cause or belief - WHY does your company exist? WHY do you get out of bed every morning? And WHY should anyone care? People don’t buy WHAT you do, they buy WHY you do it. We are drawn to leaders and organizations that are good at communicating what they believe. Their ability to make us feel like we belong, to make us feel special, safe and not alone is part of what gives them the ability to inspire us. For values or guiding principles to be truly effective they have to be verbs. It’s not “integrity,” it’s “always do the right thing.” It’s not “innovation,” it’s “look at the problem from a different angle.” Articulating our values as verbs gives us a clear idea - we have a clear idea of how to act in any situation. Happy employees ensure happy customers. And happy customers ensure happy shareholders—in that order. Leading is not the same as being the leader. Being the leader means you hold the highest rank, either by earning it, good fortune or navigating internal politics. Leading, however, means that others willingly follow you—not because they have to, not because they are paid to, but because they want to. You don’t hire for skills, you hire for attitude. You can always teach skills. Great companies don’t hire skilled people and motivate them, they hire already motivated people and inspire them. People are either motivated or they are not. Unless you give motivated people something to believe in, something bigger than their job to work toward, they will motivate themselves to find a new job and you’ll be stuck with whoever’s left. Trust is maintained when values and beliefs are actively managed. If companies do not actively work to keep clarity, discipline and consistency in balance, then trust starts to break down. All organizations start with WHY, but only the great ones keep their WHY clear year after year.

A writer is one who communicates ideas and emotions people want to communicate but aren't quite sure how, or even if, they should communicate them.

Ah, hi. It’s Carter. I wonder if you might want to go out to dinner, or maybe the movies. Maybe you like plays better than movies. I should’ve looked up what might be available before I called. I didn’t think of it. Or we could just have coffee again if you want to do that. Or… I’m not articulate on these things. I can’t use a tape recorder either. And why would you care? If you’re at all interested in any of the above, please feel free to call me. Thanks. Um. Good-bye.” “Damn you, Carter Maguire, for your insanely cute quotient. You should be annoying. Why aren’t I annoyed? Oh God, I’m going to call you back. I know I’m going to call you back. I’m in such trouble.

Our task as image-bearing, God-loving, Christ-shaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to a world that has discovered its fallenness, to announce healing to a world that has discovered its brokenness, to proclaim love and trust to a world that knows only exploitation, fear and suspicion...The gospel of Jesus points us and indeed urges us to be at the leading edge of the whole culture, articulating in story and music and art and philosophy and education and poetry and politics and theology and even--heaven help us--Biblical studies, a worldview that will mount the historically-rooted Christian challenge to both modernity and postmodernity, leading the way...with joy and humor and gentleness and good judgment and true wisdom. I believe if we face the question, "if not now, then when?" if we are grasped by this vision we may also hear the question, "if not us, then who?" And if the gospel of Jesus is not the key to this task, then what is?

Damen had found his gaze drawn to the easy arrangement of Laurent's limbs, the balance of wrist on knee, the long, finely articulated bones. He had been aware of a diffuse but growing tension, a sensation almost like he was waiting . . . waiting for something, unsure what it was. It was like being alone in a pit with a snake: the snake could relax, you could not.

The man who articulate the movements of his inner life, who can give names to his varied experiences, need no longer be a victim of himself, but is able slowly and consistently to remove the obstacles that prevent the spirit from entering. He is able to create space for Him who heart is greater than his, whose eyes see more than his, and whose hands can heal more than his.

With the aurora borealis flaming coldly overhead, or the stars leaping in the frost dance, and the land numb and frozen under its pall of snow, this song of the huskies might have been the defiance of life, only it was pitched in minor key, with long-drawn wailings and half-sobs, and was more the pleading of life, the articulate travail of existence. It was an old song, old as the breed itself--one of the first songs of the younger world in a day when songs were sad.

Because in trying to articulate what, perhaps, joy is, it has occurred to me that among other things—the trees and the mushrooms have shown me this—joy is the mostly invisible, the underground union between us, you and me, which is, among other things, the great fact of our life and the lives of everyone and thing we love going away. If we sink a spoon into that fact, into the duff between us, we will find it teeming. It will look like all the books ever written. It will look like all the nerves in a body. We might call it sorrow, but we might call it a union, one that, once we notice it, once we bring it into the light, might become flower and food. Might be joy.

For all its material advantages, the sedentary life has left us edgy, unfulfilled. Even after 400 generations in villages and cities, we haven’t forgotten. The open road still softly calls, like a nearly forgotten song of childhood. We invest far-off places with a certain romance. This appeal, I suspect, has been meticulously crafted by natural selection as an essential element in our survival. Long summers, mild winters, rich harvests, plentiful game—none of them lasts forever. It is beyond our powers to predict the future. Catastrophic events have a way of sneaking up on us, of catching us unaware. Your own life, or your band’s, or even your species’ might be owed to a restless few—drawn, by a craving they can hardly articulate or understand, to undiscovered lands and new worlds. Herman Melville, in Moby Dick, spoke for wanderers in all epochs and meridians: “I am tormented with an everlasting itch for things remote. I love to sail forbidden seas…” Maybe it’s a little early. Maybe the time is not quite yet. But those other worlds— promising untold opportunities—beckon. Silently, they orbit the Sun, waiting.

People don't need enormous cars; they need admiration and respect. They don't need a constant stream of new clothes; they need to feel that others consider them to be attractive, and they need excitement and variety and beauty. People don't need electronic entertainment; they need something interesting to occupy their minds and emotions. And so forth. Trying to fill real but nonmaterial needs-for identity, community, self-esteem, challenge, love, joy-with material things is to set up an unquenchable appetite for false solutions to never-satisfied longings. A society that allows itself to admit and articulate its nonmaterial human needs, and to find nonmaterial ways to satisfy them, world require much lower material and energy throughputs and would provide much higher levels of human fulfillment.

The unusual thing about quiet is that when you seek it, it is almost impossible to achieve. When you strive for quiet, you become impatient, and impatience is itself a noiseless noise. You can block every superficial sound, but, with each new layer extinguished, a next rises up, finer and more entrapping, until you arrive at last in the infinite attitude of your own riotous mind. Inside is where all the memories last like wells, and the unspoken wishes like golden buds, and the pain that you keep, lingering and implicit, staying inside, nesting inside, articulating, articulating, through to the day you die. (p. 240)

I know all women are supposed to be strong enough now to strangle presidents and patriarchies between their powerful thighs, but it doesn't work that way. Many of us were actually affected, by male systems and male anger, in ways we cannot always articulate or overcome. Sometimes, when the ceiling seems especially low and the past especially close, I think to myself, I did not make it out. I am still there in that place of diminishment, where that voice an octave deeper than mine is telling me what I am.

You must determine where you are going, so that you can bargain for yourself, so that you don’t end up resentful, vengeful and cruel. You have to articulate your own principles, so that you can defend yourself against others’ taking inappropriate advantage of you, and so that you are secure and safe while you work and play. You must discipline yourself carefully. You must keep the promises you make to yourself, and reward yourself, so that you can trust and motivate yourself. You need to determine how to act toward yourself so that you are most likely to become and to stay a good person. It would be good to make the world a better place.

Be a lawyer, a doctor or a teacher", they say. But there's one thing they can't hear: the silent beat of creativity within you - that calling beckoning you to trust your gut, follow your heart, and do what your soul demands. You can never articulate to others what you feel in your bones because you rarely understand it yourself. Do you know how many times I get a bomb-ass idea but can't explain it to anyone? All. The. Time. They can't see it, but I can - and that's all that matters. They will see it when I bring my idea to life.

The good folks mostly win, courage usually triumphs over fear, the family dog hardly ever contracts rabies: these are things I knew at twenty-five, and things I still know now, at the age of 25 x 2. But I know something else as well: there's a place in most of us where the rain is pretty much constant, the shadows are always long, and the woods are full of monsters. It is good to have a voice in which the terrors of such a place can be articulated and its geography partially described, without denying the sunshine and clarity that fill so much of our ordinary lives. (viii)

We feel an affinity with a certain thinker because we agree with him; or because he shows us what we were already thinking; or because he shows us in a more articulate form what we were already thinking; or because he shows us what we were on the point of thinking; or what we would sooner or later have thought; or what we would have thought much later if we hadn’t read it now; or what we would have been likely to think but never would have thought if we hadn’t read it now; or what we would have liked to think but never would have thought if we hadn’t read it now.

Alas, I was unable to transcend the simple human fact that whatever spiritual solace I might find, whatever lithophanic eternities might be provided for me, nothing could make my Lolita forget the foul lust I had inflicted upon her. Unless it can be proven to me -to me as I am now, today, with my heart and my beard, and my putrefaction- that in the infinitue run it does not matter a jot that a North American girl-child names Dolores Haze had been deprived of her childhood by a maniac, unless this can be proven (and if it can, then life is a joke), I see nothing for the treatment of my misery but the melancholy and very local palliative of articulate art. To quote an old poet: The moral sense in mortals is the duty We have to pay on mortal sense of beauty.

Dr. Adler had instructed me to always say whatever I was thinking, but this was difficult for me, for the act of thinking and the act of articulating those thoughts were not synchronous to me, or even necessarily consecutive. I knew that I thought and spoke in the same language and that theoretically there should be no reason why I could not express my thoughts as they occurred or soon thereafter, but the language in which I thought and the language in which I spoke, though both English, often seemed divided by a gap that could not be simultaneously, or even retrospectively, bridged.

Say what you mean, so that you can find out what you mean. Act out what you say, so you can find out what happens. Then pay attention. Note your errors. Articulate them. Strive to correct them. That is how you discover the meaning of your life. That will protect you from the tragedy of your life. How could it be otherwise? Confront the chaos of Being. Take aim against a sea of troubles. Specify your destination, and chart your course. Admit to what you want. Tell those around you who you are. Narrow, and gaze attentively, and move forward, forthrightly. Be precise in your speech.

The first and most important field of philosophy is the application of principles such as “Do not lie.” Next come the proofs, such as why we should not lie. The third field supports and articulates the proofs, by asking, for example, “How does this prove it? What exactly is a proof, what is logical inference, what is contradiction, what is truth, what is falsehood?” Thus, the third field is necessary because of the second, and the second because of the first. The most important, though, the one that should occupy most of our time, is the first. But we do just the opposite. We are preoccupied with the third field and give that all our attention, passing the first by altogether. The result is that we lie – but have no difficulty proving why we shouldn’t.

What a wee little part of a person's life are his acts and his words! His real life is lead in his head, and is known to none but himself. All day long, and every day, the mill of his brain is grinding, and his thoughts, (which are but the mute articulation of his feelings,) not those other things are his history. His acts and his words are merely the visible thin crust of his world, with its scattered snow summits and its vacant wastes of water-and they are so trifling a part of his bulk! a mere skin enveloping it. The mass of him is hidden-it and its volcanic fires that toss and boil, and never rest, night nor day. These are his life, and they are not written, and cannot be written.

Picture a thirteen-year-old boy sitting in the living room of his family home doing his math assignment while wearing his Walkman headphones or watching MTV. He enjoys the liberties hard won over centuries by the alliance of philosophic genius and political heroism, consecrated by the blood of martyrs; he is provided with comfort and leisure by the most productive economy ever known to mankind; science has penetrated the secrets of nature in order to provide him with the marvelous, lifelike electronic sound and image reproduction he is enjoying. And in what does progress culminate? A pubescent child whose body throbs with orgasmic rhythms; whose feelings are made articulate in hymns to the joys of onanism or the killing of parents; whose ambition is to win fame and wealth in imitating the drag-queen who makes the music. In short, life is made into a nonstop, commercially prepackaged masturbational fantasy.

The slow cancellation of the future has been accompanied by a deflation of expectations. There can be few who believe that in the coming year a record as great as, say, the Stooges’ Funhouse or Sly Stone’s There’s A Riot Goin’ On will be released. Still less do we expect the kind of ruptures brought about by The Beatles or disco. The feeling of belatedness, of living after the gold rush, is as omnipresent as it is disavowed. Compare the fallow terrain of the current moment with the fecundity of previous periods and you will quickly be accused of ‘nostalgia’. But the reliance of current artists on styles that were established long ago suggests that the current moment is in the grip of a formal nostalgia, of which more shortly. It is not that nothing happened in the period when the slow cancellation of the future set in. On the contrary, those thirty years has been a time of massive, traumatic change. In the UK, the election of Margaret Thatcher had brought to an end the uneasy compromises of the so-called postwar social consensus. Thatcher’s neoliberal programme in politics was reinforced by a transnational restructuring of the capitalist economy. The shift into so-called Post-Fordism – with globalization, ubiquitous computerization and the casualisation of labour – resulted in a complete transformation in the way that work and leisure were organised. In the last ten to fifteen years, meanwhile, the internet and mobile telecommunications technology have altered the texture of everyday experience beyond all recognition. Yet, perhaps because of all this, there’s an increasing sense that culture has lost the ability to grasp and articulate the present. Or it could be that, in one very important sense, there is no present to grasp and articulate anymore.

To say! To know how to say! To know how to exist via the written voice and the intellectual image! This is all that matters in life; the rest is men and women, imagined loves and factitious vanities, the wiles of our digestion and forgetfulness, people squirming — like worms when a rock is lifted — under the huge abstract boulder of the meaningless blue sky.

So Oz finally became home; the imagined world became the actual world, as it does for us all, because the truth is that once we have left our childhood places and started out to make our own lives, armed only with what we have and are, we understand that the real secret of the ruby slippers is not that "there's no place like home," but rather that there is no longer such a place as home: except, of course, for the homes we make, or the homes that are made for us, in Oz, which is anywhere and everywhere, except the place from which we began. In the place from which I began, after all, I watched the film from the child's - Dorothy's point of view. I experienced, with her, the frustration of being brushed aside by Uncle Henry and Auntie Em, busy with their dull grown-up counting. Like all adults, they couldn't focus on what was really important to Dorothy: namely, the threat to Toto. I ran away with Dorothy and then ran back. Even the shock of discovering that the Wizard was a humbug was a shock I felt as a child, a shock to the child's faith in adults. Perhaps, too, I felt something deeper, something I couldn't articulate; perhaps some half-formed suspicion about grown-ups was being confirmed. Now, as I look at the movie again, I have become the fallible adult. Now I am a member of the tribe of imperfect parents who cannot listen to their children's voices. I, who no longer have a father, have become a father instead, and now it is my fate to be unable to satisfy the longings of a child. This is the last and most terrible lesson of the film: that there is one final, unexpected rite of passage. In the end, ceasing to be children, we all become magicians without magic, exposed conjurers, with only our simply humanity to get us through. We are the humbugs now.

The deep roar of the ocean. The break of waves on farther shores that thought can find. The silent thunders of the deep. And from among it, voices calling, and yet not voices, humming trillings, wordlings, and half-articulated songs of thought. Greetings, waves of greetings, sliding back down into the inarticulate, words breaking together. A crash of sorrow on the shores of Earth. Waves of joy on--where? A world indescribably found, indescribably arrived at, indescribably wet, a song of water. A fugue of voices now, clamoring explanations, of a disaster unavertable, a world to be destroyed, a surge of helplessness, a spasm of despair, a dying fall, again the break of words. And then the fling of hope, the finding of a shadow Earth in the implications of enfolded time, submerged dimensions, the pull of parallels, the deep pull, the spin of will, the hurl and split of it, the fight. A new Earth pulled into replacement, the dolphins gone. Then stunningly a single voice, quite clear. "This bowl was brought to you by the Campaign to Save the Humans. We bid you farewell." And then the sound of long, heavy, perfectly gray bodies rolling away into an unknown fathomless deep, quietly giggling.

A crowd whose discontent has risen no higher than the level of slogans is only a crowd. But a crowd that understands the reasons for its discontent and knows the remedies is a vital community, and it will have to be reckoned with. I would rather go before the government with two people who have a competent understanding of an issue, and who therefore deserve a hearing, than with two thousand who are vaguely dissatisfied. But even the most articulate public protest is not enough. We don't live in the government or in institutions or in our public utterances and acts, and the environmental crisis has its roots in our lives. By the same token, environmental health will also be rooted in our lives. That is, I take it, simply a fact, and in the light of it we can see how superficial and foolish we would be to think that we could correct what is wrong merely by tinkering with the institutional machinery. The changes that are required are fundamental changes in the way we are living.

Taking a close look at - at what's around us there - there is some sort of a harmony. It is the harmony of... overwhelming and collective murder. And we in comparison to the articulate vileness and baseness and obscenity of all this jungle - Uh, we in comparison to that enormous articulation - we only sound and look like badly pronounced and half-finished sentences out of a stupid suburban... novel... a cheap novel. We have to become humble in front of this overwhelming misery and overwhelming fornication... overwhelming growth and overwhelming lack of order. Even the - the stars up here in the - in the sky look like a mess. There is no harmony in the universe. We have to get acquainted to this idea that there is no real harmony as we have conceived it. But when I say this, I say this all full of admiration for the jungle. It is not that I hate it, I love it. I love it very much. But I love it against my better judgment.

Incompatible religious doctrines have balkanized our world into separate moral communities, and these divisions have become a continuous source of bloodshed. Indeed, religion is as much a living spring of violence today as it has been at any time in the past. The recent conflicts in Palestine (Jews vs. Muslims), the Balkans (Orthodox Serbians vs. Catholic Croatians; Orthodox Serbians vs. Bosnian and Albanian Muslims), Northern Ireland (Protestants vs. Catholics), Kashmir (Muslims vs. Hindus), Sudan (Muslims vs. Christians and animists), Nigeria (Muslims vs. Christians), Ethiopia and Eritrea (Muslims vs. Christians), Sri Lanka (Sinhalese Buddhists vs. Tamil Hindus), Indonesia (Muslims vs. Timorese Christians), Iran and Iraq (Shiite vs. Sunni Muslims), and the Caucasus (Orthodox Russians vs. Chechen Muslims; Muslim Azerbaijanis vs. Catholic and Orthodox Armenians) are merely a few cases in point. These are places where religion has been the explicit cause of literally millions of deaths in recent decades. Why is religion such a potent source of violence? There is no other sphere of discourse in which human beings so fully articulate their differences from one another, or cast these differences in terms of everlasting rewards and punishments. Religion is the one endeavor in which us–them thinking achieves a transcendent significance. If you really believe that calling God by the right name can spell the difference between eternal happiness and eternal suffering, then it becomes quite reasonable to treat heretics and unbelievers rather badly. The stakes of our religious differences are immeasurably higher than those born of mere tribalism, racism, or politics.

It was a warship, after all. It was built, designed to glory in destruction, when it was considered appropriate. It found, as it was rightly and properly supposed to, an awful beauty in both the weaponry of war and the violence and devastation which that weaponry was capable of inflicting, and yet it knew that attractiveness stemmed from a kind of insecurity, a sort of childishness. It could see that—by some criteria—a warship, just by the perfectly articulated purity of its purpose, was the most beautiful single artifact the Culture was capable of producing, and at the same time understand the paucity of moral vision such a judgment implied. To fully appreciate the beauty of the weapon was to admit to a kind of shortsightedness close to blindness, to confess to a sort of stupidity. The weapon was not itself; nothing was solely itself. The weapon, like anything else, could only finally be judged by the effect it had on others, by the consequences it produced in some outside context, by its place in the rest of the universe. By this measure the love, or just the appreciation, of weapons was a kind of tragedy.

Andre, I won't ever try to change you, because I've never tried to change anybody. If I could change somebody, I'd change myself. But I know I can give you structure and a blueprint to achieve what you want. There's a difference between a plow horse and a racehorse. You don;t treat them the same. You hear all this talk about treating people equally, and I'm not sure equal means the same. As far as I'm concerned, you're a racehorse, and I'll always treat you accordingly. I'll be firm, but fair. I'll lead, never push. I'm not one of those people who expresses or articulates feelings very well, but from now on, just know this: It's on, man. It is on. You know what I'm saying? We're in a fight, and you can count on me until the last man is standing. Somewhere up there is a star with your name on it. I might not be able to help you find it, but I've got pretty strong shoulders, and you can stand on my shoulders while you're looking for that star. You hear? For as long as you want. Stand on my shoulders and reach, man. Reach.

Hate Poem I hate you truly. Truly I do. Everything about me hates everything about you. The flick of my wrist hates you. The way I hold my pencil hates you. The sound made by my tiniest bones were they trapped in the jaws of a moray eel hates you. Each corpuscle singing in its capillary hates you. Look out! Fore! I hate you. The blue-green jewel of sock lint I’m digging from under by third toenail, left foot, hates you. The history of this keychain hates you. My sigh in the background as you explain relational databases hates you. The goldfish of my genius hates you. My aorta hates you. Also my ancestors. A closed window is both a closed window and an obvious symbol of how I hate you. My voice curt as a hairshirt: hate. My hesitation when you invite me for a drive: hate. My pleasant “good morning”: hate. You know how when I’m sleepy I nuzzle my head under your arm? Hate. The whites of my target-eyes articulate hate. My wit practices it. My breasts relaxing in their holster from morning to night hate you. Layers of hate, a parfait. Hours after our latest row, brandishing the sharp glee of hate, I dissect you cell by cell, so that I might hate each one individually and at leisure. My lungs, duplicitous twins, expand with the utter validity of my hate, which can never have enough of you, Breathlessly, like two idealists in a broken submarine.

I have met only a very few people - and most of these were not Americans - who had any real desire to be free. Freedom is hard to bear. It can be objected that I am speaking of political freedom in spiritual terms, but the political institutions of any nation are always menaced and are ultimately controlled by the spiritual state of that nation. We are controlled here by our confusion, far more than we know, and the American dream has therefore become something much more closely resembling a nightmare, on the private, domestic, and international levels. Privately, we cannot stand our lives and dare not examine them; domestically, we take no responsibility for (and no pride in) what goes on in our country; and, internationally, for many millions of people, we are an unmitigated disaster. Whoever doubts this last statement has only to open his ears, his heart, his mind, to the testimony of - for example - any Cuban peasant or any Spanish poet, and ask himself what he would feel about us if he were the victim of our performance in pre-Castro Cuba or in Spain. We defend our curious role in Spain by referring to the Russian menace and the necessity of protecting the free world. It has not occurred to us that we have simply been mesmerized by Russia, and that the only real advantage Russia has in what we think of as a struggle between the East and the West is the moral history of the Western world. Russia's secret weapon is the bewilderment and despair and hunger of millions of people of whose existence we are scarecely aware. The Russian Communists are not in the least concerned about these people. But our ignorance and indecision have had the effect, if not of delivering them into Russian hands, of plunging them very deeply in the Russian shadow, for which effect - and it is hard to blame them - the most articulate among them, and the most oppressed as well, distrust us all the more... We are capable of bearing a great burden, once we discover that the burden is reality and arrive where reality is. Anyway, the point here is that we are living in an age of revolution, whether we will or no, and that America is the only Western nation with both the power, and, as I hope to suggest, the experience that may help to make these revolutions real and minimize the human damage.

The idea of love walked along the water and her gaze was full of absence and her eyes spat lighting. The impressionable evening received by turns the imprints of grasses, clouds, bodies, and wore crazy astronomical designs. The idea of love walked straight ahead without seeing anything; she was wearing tiny isosceles mirrors whose perfect assemblage was amazing. They were so many images of fish tails, when, by their angelic nature, they answer the promise one might make of always finding each other again. Finding each other again even in the depths of a forest, where the thread of a star is an articulation more silent than life, the dawn a liquor stronger than blood. Who is lost, who truly wanders off when a cup of coffee is steaming in the fog and waiters dressed in snow circulate patiently on the surface of floors whose desired height can be indicated with one's hands? Who? A solitary man whom the idea of love has just left and who tucks in his spirit like an imaginary bed. The man falls all the same and in the next room, under the moon-white verandah, a woman rises whom the idea of love has abandoned. The gravel weeps outside, a rain of glass is falling in which we recognize small chains, tears in which we have time to see ourselves, mirror tears, shards of windows, singular crystals like the ones we witness in our hand on awakening, leaves and the faded petals of those roses that once embelished certain distillery bottles. It's just that the idea of love, it seems angry with love. This is how it began.

Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.