Bartlett Book Of Quotes

A book is much more than a delivery vehicle for its contents.

When a day goes by and I haven't written anything, I better have been doing something worth writing about.

The difference between a person who appreciates books, even loves them, and a collector is not only degrees of affection, I realized. For the former, the bookshelf is a kind of memoir; there are my childhood books, my college books, my favorite novels, my inexplicable choices. Many matchmaking and social networking websites offer a place for members to list what they're reading for just this reason: books can reveal a lot about a person. This is particularly true of the collector, for whom the bookshelf is a reflection not just of what he has read but profoundly of who he is: 'Ownership is the most intimate relationship that one can have to objects. Not that they can come alive in him; it is he who comes alive in them,' wrote cultural critic Walter Benjamin.

PRESIDENT BARTLETT: "See how benevolent I can be when everybody just does what I tell them.

I valued that half-dream state of being lost in a book so much that I limited the number of pages I let myself read each day in order to put off the inevitable end, my banishment from that world

He took a deep breath of air. Once again he caught a strangeness on the wind, neither pleasant nor unpleasant, neither odor nor perfume—just strange, and curiously exciting. “Superintendent, what’s that smell? Casey noticed it too, the moment Sven opened the door.” Armstrong hesitated. Then he smiled. “That’s Hong Kong’s very own, Mr. Bartlett. It’s money.

After all, much of the fondness avid readers, and certainly collectors, have for their books is related to the books' physical bodies. As much as they are vessels for stories (and poetry, reference information, etc.), books are historical artifacts and repositories for memories-we like to recall who gave books to us, where we were when we read them, how old we were, and so on.

..mengoleksi itu seperti dahaga, dan memiliki satu buku lagi tidak memuaskan dahaga untuk memiliki buku lainnya.

Physical artifacts carry memory and meaning, and this is as true of important historical texts as it is of cherished childhood books.

It had a crisp paper jacket, unlike the paper-covered library books I was used to, and the way the pages parted, I could tell I was the first to open it ... I valued that half-dream state of being lost in a book so much that I limited the number of pages I let myself read each day in order to put off the inevitable end, my banishment from that world. I still do this.

Vietnam’s going to be a big problem for your government unless it’s very smart.” Bartlett said confidently, “Thank God it is. JFK handled Cuba. He’ll handle Vietnam too. He made the Big K back off there and he can do it again. We won that time. The Soviets took their missiles out.

Buku dapat mengungkapkan banyak hal tentang seseorang.

I’m very tolerant when I have a book. Otherwise I’m forced to look at reality, which in my experience is glacial and dull.

There were no such formations when I arrived, but a steady stream of book-hungry people marching through the doors, eager to be among the first to see and touch the objects of their desire.

There was a pair of books, one by Hemingway, another by Thomas Wolfe. Each had written a long inscription to the other. A knowledgeable dealer had to inform the unfortunate owner who had just paid a pretty penny for them that the inscriptions were not authentic, and that the value was not what he had hoped. Later, another dealer discovered that they were spectacular forgeries: Wolfe had written Hemingway’s inscription, and Hemingway, Wolfe’s.

THE SIGNORA HAD NO business to do it,” said Miss Bartlett, “no business at all. She promised us south rooms with a view close together, instead of which here are north rooms, looking into a court-yard, and a long way apart. Oh, Lucy!

On a spring day in 1988…a Massachusetts man who collected books about local history was rummaging through a bin in a New Hampshire antiques barn when something caught his eye. Beneath texts on fertilizers and farm machines lay a slim, worn pamphlet with tea-colored paper covers, titled Tamerlane and Other Poems, by an unnamed author identified simply as “a Bostonian.” He was fairly certain he had found something exceptional, paid the $15 price, and headed home, where Tamerlane would spend only one night. The next day, he contacted Sotheby’s, and they confirmed his suspicion that he had just made one of the most exciting book discoveries in years. The pamphlet was a copy of Edgar Allan Poe’s first text, written when he was only fourteen years old, a find that fortune-seeking collectors have imagined happening upon probably more than they’d like to admit. The humble-looking, forty-page pamphlet was published in 1827 by Calvin F.S. Thomas, a relatively unknown Boston printer who specialized in apothecary labels, and its original price was about twelve cents. But this copy, looking good for its 161 years, most of which were probably spent languishing in one dusty attic box after another, would soon be auctioned for a staggering $198,000.

I realized that the man I thought was stealing books so that others would consider him a cultured gentleman, the man who was building a phony image, a counterfeit identity, was in fact working diligently to become that gentleman. He was studying philosophy, researching authors, reading literature, even writing his own essays and plays. Through these efforts, he was attempting to create his ideal self. Another way of begetting this self, I came to understand, was by telling his story through me.

So many books. Cookbooks with garish colors, full of pictures of plump brown birds and things mummy-wrapped in bandages of bacon. Plays and slender volumes of poetry with surnames I didn’t recognize. Endless books on World War II and Adolf Hitler, branded with the ubiquitous stark and menacing swastika. The Joy Of Sex, Ribald Rhymes, Dirty Limericks, Hemingway, Mailer, Fitzgerald, Salinger. Montague Summers. Wheatley, Crowley, Castaneda. Manson. Edgar Cayce, LaVey, Margaret Murray. Abrecan Geist. Colin Wilson. Uncle John’s Bathroom Reader, many volumes. Dirty Jokes—hundreds of paperbacks with spines whitened with a thousand cracks. Lovecraft, Kuttner, Silverberg, Heinlein, and Sturgeon. Vonnegut. Older books whose names had long been rubbed from their ancient covers.

At the same time as suggesting the language game we clearly do not have a change in the name of God as our only way to think in New Testament terms of an earth at peace. There is Jesus! It is very hard to attribute violence to the originator of the gospel, of the good news of God’s forgiveness and love, of divine healing and welcome. Despite the fact that people refer to his action in the temple in the last days of his life as an exceptional yet conclusive ‘proof’ of Jesus’ use of violence no serious bible scholar would look on these actions divorced from his whole ministry. And because of that we have to see them as a conscious and deliberate prophetic sign-action, taking control of the temple for a brief period to show how it stood in contrast to the direct relationship with God which he proclaimed, and to make the point with a definitive emphasis. The whip he plaits in John is used to drive the animals, probably with the sound of the crack alone. No one is attacked. No one gets hurt. And very soon the situation reverts to the status quo: the authorities take back control of the temple and decide on Jesus’ suffering and death in order to control him. Overall the event is to be seen as Jesus placing himself purposely and calculatedly in the cross-hairs for the sake of the truth, much rather than doing harm to anyone else. The consequences of his actions were indeed ‘the cross’, and supremely in the situation of crucifixion Jesus does not invoke retaliation on his enemies, or threaten those who reject redemption; rather he prays for their forgiveness. No, Jesus’ whole life-story makes him unmistakably a figure of transcendent nonviolence. The problem lies elsewhere, with the way the cross is interpreted within the framework of a violent God. It is unfathomably ironic that the icon of human non-retaliation, Jesus’ cross, gets turned in the tradition into a supreme piece of vengeance—God’s ‘just’ punishment of Jesus in our place. My book, Cross Purposes, is about the way this tradition got formed and it represents just one of a constant stream of writing, gathering force at the end of the last century and continuing into this, questioning how this could be the meaning of the central symbol of Christianity.2 I think the vigor of that question can only continue to grow, while the nonviolence of Jesus’ response must at the same time stand out in greater and greater relief, in its own right and for its own sake. And for that same reason the argument at hand, of ‘No-name’ for a nonviolent God, can only be strengthened when we highlight the nonviolence of Jesus against the traditional violent concept of ‘God’. Now

Now if we turn to the Book of Revelation—which we saw as a cause of offense in its apparent celebration of a God of violence—we have to say in all honesty that it is in fact a nonviolent New Testament writing, and profoundly so. ‘The Lamb’ is the general symbolic name given to Jesus in the book, mentioned 29 times, an image of nonviolence and the book’s undisputed hero. The essence of the Lamb is not to use violence. When we first hear of it is ‘standing as if it had been slaughtered’ (5:6): it does not fight, it is slaughtered, and it continues exactly ‘as if it were something slaughtered (i.e. it does not lose this identity). Furthermore its followers do not fight, they also are killed. We learn that the Lamb holds the key to human history, opening its seals to reveal its purpose and meaning, including its intense inner violence. The Lamb is able to do this because it represents a completely different human / divine way of responding, other than that of violence. At the same time, precisely because of this revelation, all hell (literally) breaks out around the Lamb. The old world system—the Beast—does not remain indifferent to the introduction of a new way and the absolute challenge it makes, but reacts with continually redoubled violence. At the end of the book there is a final battle when the Beast and the kings of the earth with their armies are all slain by a figure called the Word of God, by the sword which comes from his mouth. But directly afterwards the new earth and the city of the Lamb welcome and heal these very kings and nations which have just been slain! The only figures not to be restored are the Beast and its prophet which represent the system of violence, the imperial order with its ideological apparatus of cult and worship. No doubt there is a powerful tonality of anger running through the book, against the oppression and murder that the Christian communities were then experiencing at the hands of the Roman Empire. And there is pretty clearly a sense of emotional release offered by the images of destruction and vengeance unleashed against the forces of oppression. But the final structure of the book is redemptive and life-giving, and that has to be admitted in any honest assessment. The duality then is not between a vengeful God and a gentle Jesus, or an initially gentle Jesus and then a violent one, but between an actual world and culture of violence and a core message of forgiveness and nonviolence. The early Christians were sorely oppressed by the former and seeking desperately to hang on to the latter. If they use language and symbolism derived from the former to restore hope in the substance of the latter then the tension is literary and poetic, rather than two moods or identities of God. The book of Revelation was intended to have a cathartic effect on emotion, in order that the Christians who read or heard it could arrive, in their minds and hearts, at the transformed perspective where they welcomed and blessed their enemies. In other words it was and is intended to be therapeutic.3 In contrast the split between Jesus and a God of punishment—which came to full growth in the Middle Ages—is ontological, and can only lead to a fundamental division in the Christian soul, with eternal love on the one hand, and eternal violence on the other. In other words, a spiritual schizophrenia. This

This book belongs to none but me For there's my name inside to see. To steal this book, if you should try. It's by the throat that you'll hang high. And ravens then will gather 'bout To find your eyes and pull them out. And when you're screaming "Oh, Oh, Oh!" Remember, you deserved this woe. ---Warning written by medieval German scribe

Be ashamed to die until you have won some victory for humanity.' - Horace Mann

Bartlett

to sew chaos

The reward of self-knowledge, for example. The divine is found in the self, since each individual consciousness is like a cell that makes up the divine being. Therefore, to know yourself is to know the divine.” “How can we know ourselves?” “Through contemplation of the self. And through its elevation, since it is obviously divine—given that it forms part of the divine body. To know yourself, you must come to know how you feel in different situations. And how you react to various stimuli. Our appetites play a central role in knowing what we should seek to experience next, you see. By indulging them, without reservation, and without condition, we come to the greater self-knowledge we were always destined to have. If we want something, we should go after it. Every time. Without exception.

no plan survived contact with the enemy had become a well-worn military maxim, and so on top of everything else, they needed him to innovate brilliantly. Allowing his ship to be taken or destroyed in the midst of battle would bring the opposite result. He

basil

The fearsome urge to destroy or suppress books is an acknowledgment of their power, and not only that of august scientific, political, and philosophical texts but that of small, quiet books of poetry and fiction as well, which nonetheless hold great capacity to change us.

Why were you given a choice between bad and worse in the presidential election? I’ll tell you why. Our system is broken. Elections are broken, because of our corrupt campaign finance system, which undermines our democracy, and which allows corporations and billionaires to pour in huge sums of money to elect the candidates of their choice.

The late American collector Robert H. Taylor said that a rare book is “a book I want badly and can’t find.” On the occasions that people answer seriously, they all agree that “rare” is a highly subjective moniker. The earliest use of the term has been traced to an English book-sale catalog in November 1692. But it wasn’t until the early eighteenth century that scholars attempted to define what makes a book rare, with bibliophile J. E. Berger making Monty Python-esque distinctions between “rarus” and “rarior” and “rarissiumus.” A book’s degree of rarity remains subjective, and the only qualities of “rare” that collectors and dealers seem to agree on is some combination of scarcity, importance, “and condition. Taste and trends play roles as well, however. When a movie adaptation is released, whether Pride and Prejudice or Nancy Drew, first editions of the book often become temporarily hot property among collectors. While Dickens will almost certainly be a perennial choice, Dr. Seuss’s star has risen as the children who were raised on his books have become adults with the means to form their own collections.

When the books, like those at the New York fair, have pasts—secret, scandalous, or sweet—the attraction is that much more robust. That they also hold history, poetry, science, and stories on their pages can seem almost secondary.

I HAVE LIFTED this speech from Bartlett’s Familiar Quotations. If more people would acknowledge that they got their pearls of wisdom from that book instead of the original, it might clear the air. * * * IF THERE REALLY had been a Mercutio, and if there really were a Paradise, Mercutio might be hanging out with teenage Vietnam draftee casualties now, talking about what it felt like to die for other people’s vanity and foolishness.

Many collectors don't actually read their books.

When I walk down the street and almost everyone I pass is sequestered in his own iPod or cell phone universe, I can't help thinking that our connection to books is still, after all these centuries, as important as it is intangible.

This book’s body is inextricably linked to her experience of reading it. I hope that she continues to hold on to it, because as long as she does, its wavy, expanded pages will remind her of the hot day she read it with her feet in the water—and of the fourteen-year-old she was at the time. A book is much more than a delivery vehicle for its contents, and from my perspective, this fair was a concentrated celebration of that fact.

They also must have been roaming the aisles hoping to be surprised, because that’s any treasure hunter’s dream—in this case, to stumble upon a book whose scarcity or beauty or history or provenance is even more seductive than the story printed between its covers.

I valued that half-dream state of being lost in a book so much that I limited the number of pages I let myself read each day in order to put off the inevitable end, my banishment from that world. I still do this. It doesn’t make sense, though, because the pleasure of that world does not really end for good. You can always start over on page one—and you can remember.

I started dreaming of building a gigantic library, where I will sit at a nice desk. I’ll read or write. I’ll have a globe of the world next to the desk,

It wasn’t merely a love of books that compelled him, but also what owning them would say about him. It’s a normal ambition—that our choice of music or cars or shoes reflects well on us—taken to the extreme.

old books were the backdrop of the good life, the wealthy life, one rich with country estates and long vacations in foreign countries. It’s a seductive fantasy that if you acquire the books, you might just end up with the life itself, or at least make other people think you have it.

It’s a personal record of one chapter of my life, just as other chapters have other books I associate with them.

I’m already dead, sweetheart. You’re just making it hell.