Contemporary Art Quotes

A blank canvas...has unlimited possibilities.

Contemporary art hates you.

A person who has not been completely alienated, who has remained sensitive and able to feel, who has not lost the sense of dignity, who is not yet "for sale", who can still suffer over the suffering of others, who has not acquired fully the having mode of existence - briefly, a person who has remained a person and not become a thing - cannot help feeling lonely, powerless, isolated in present-day society. He cannot help doubting himself and his own convictions, if not his sanity. He cannot help suffering, even though he can experience moments of joy and clarity that are absent in the life of his "normal" contemporaries. Not rarely will he suffer from neurosis that results from the situation of a sane man living in an insane society, rather than that of the more conventional neurosis of a sick man trying to adapt himself to a sick society. In the process of going further in his analysis, i.e. of growing to greater independence and productivity,his neurotic symptoms will cure themselves.

Do you sometimes look up from the computer and look around the room and know you are alone, I mean really know it, then feel scared ?

We do treat books surprisingly lightly in contemporary culture. We’d never expect to understand a piece of music on one listen, but we tend to believe we’ve read a book after reading it just once.

We have been sitting here all night bullshitting and we still don’t know what to do.

All my images are self-portraits, even when I'm not in them.

Finding a master of the dark art of ninjutsu in modern westernized Japan seems as unlikely as finding an active practitioner of the magic of Merlin in contemporary industrialized England.

Boys are gonna come, and boys are gonna go. Unfortunately, some friends may even do the same. But dessert, ya'll will never let you down.

But when you talk about Nabokov and Coover, you’re talking about real geniuses, the writers who weathered real shock and invented this stuff in contemporary fiction. But after the pioneers always come the crank turners, the little gray people who take the machines others have built and just turn the crank, and little pellets of metafiction come out the other end. The crank-turners capitalize for a while on sheer fashion, and they get their plaudits and grants and buy their IRAs and retire to the Hamptons well out of range of the eventual blast radius. There are some interesting parallels between postmodern crank-turners and what’s happened since post-structural theory took off here in the U.S., why there’s such a big backlash against post-structuralism going on now. It’s the crank-turners fault. I think the crank-turners replaced the critic as the real angel of death as far as literary movements are concerned, now. You get some bona fide artists who come along and really divide by zero and weather some serious shit-storms of shock and ridicule in order to promulgate some really important ideas. Once they triumph, though, and their ideas become legitimate and accepted, the crank-turners and wannabes come running to the machine, and out pour the gray pellets and now the whole thing’s become a hollow form, just another institution of fashion. Take a look at some of the critical-theory Ph.D. dissertations being written now. They’re like de Man and Foucault in the mouth of a dull child. Academia and commercial culture have somehow become these gigantic mechanisms of commodification that drain the weight and color out of even the most radical new advances. It’s a surreal inversion of the death-by-neglect that used to kill off prescient art. Now prescient art suffers death-by acceptance. We love things to death, now. Then we retire to the Hamptons.

Individuals often turn to poetry, not only to glean strength and perspective from the words of others, but to give birth to their own poetic voices and to hold history accountable for the catastrophes rearranging their lives.

Poetry empowers the simplest of lives to confront the most extreme sorrows with courage, and motivates the mightiest of offices to humbly heed lessons in compassion.

The second he slipped inside of me, all I'd doubted, questioned, or feared evaporated, leaving me with one single, definite truth--I'd fallen in love with him in an all-consuming blaze that would blind me if I wasn't careful. We fit together like poorly cut puzzle pieces, but when the edges joined and were positioned just right, our scattered images came together to create a solid, deliberate piece of art, completely crystal clear and in focus. I was a goner.

When I'm talking to someone I think 'can I use this dialogue in a book,'" said Luis. "If the answer is no I try talking to someone else.

Also in contemporary Western society the union with the group is the prevalent way of overcoming separateness. It is a union which the individual self disappears to a large extent, and where the aim is to belong to the heard. If I am like everybody else, if I have no feeling or thoughts which make me different, if I conform in custom, dress, ideas, to the pattern of the group, I am saved: saved from the frightening experience of aloneness.

Interviewer ...In the case of "American Psycho" I felt there was something more than just this desire to inflict pain--or that Ellis was being cruel the way you said serious artists need to be willing to be. DFW: You're just displaying the sort of cynicism that lets readers be manipulated by bad writing. I think it's a kind of black cynicism about today's world that Ellis and certain others depend on for their readership. Look, if the contemporary condition is hopelessly shitty, insipid, materialistic, emotionally retarded, sadomasochistic, and stupid, then I (or any writer) can get away with slapping together stories with characters who are stupid, vapid, emotionally retarded, which is easy, because these sorts of characters require no development. With descriptions that are simply lists of brand-name consumer products. Where stupid people say insipid stuff to each other. If what's always distinguished bad writing -- flat characters, a narrative world that's cliched and not recognizably human, etc. -- is also a description of today's world, then bad writing becomes an ingenious mimesis of a bad world. If readers simply believe the world is stupid and shallow and mean, then Ellis can write a mean shallow stupid novel that becomes a mordant deadpan commentary on the badness of everything. Look man, we'd probably most of us agree that these are dark times, and stupid ones, but do we need fiction that does nothing but dramatize how dark and stupid everything is? In dark times, the definition of good art would seem to be art that locates and applies CPR to those elements of what's human and magical that still live and glow despite the times' darkness. Really good fiction could have as dark a worldview as it wished, but it'd find a way both to depict this world and to illuminate the possibilities for being alive and human in it. You can defend "Psycho" as being a sort of performative digest of late-eighties social problems, but it's no more than that.

Fiction's about what it is to be a fucking human being. If you operate, which most of us do, from the premise that there are things about the contemporary U.S. that make it distinctively hard to be a real human being, then maybe half of fiction's job is to dramatize what makes it tough. The other half is to dramatize the fact that we still are human beings, now. Or can be…I just think that fiction that isn't exploring what it means to be human today isn't good art.

Can guys get PMS?" "More like MBHS," Gabi replies. "Male Butt-Hole Syndrome. It's an epidemic.

I miss kissing you. I dream about it, Aly, and I'm at the point where I might just go insane if I can't do it again.

The public has a right to art The public is being ignored by most contemporary artists. ... Art is for everybody. ... I am interested in making art to be experienced and explored by as many individuals as possible with as many different individual ideas about the given piece with no final meaning attached. The viewer creates the reality, the meaning, the conception of the piece.

All the jarring, rattling and clanking, spurting and hissing of the moving train of the train dissolved in the distance into something that was half a sob and half a sigh.

How can we ultimately fail to twig that the apparent impiety of contemporary art is only ever the inverted image of sacred art, the reversal of the creator's initial question: why is there something instead of nothing?

I have seen authors saying their agents have told them to change their genre to another. For instances, YA genre is re-classified as historical romance or Contemporary Romance is now Women's Fiction to fit market trends. It's important for authors to be flexible, but they should keep writing what they love to write. Writing is a profession, I understand, but it is also an art. Be true to it.

If you want to recreate yourself in a new image, you must embrace your inner vixen.

Lonely. My heart grips as the word crosses my mind. So many different feelings come with the word, not just loneliness. The word went beyond its definition. Loneliness has a deeper meaning to those who truly know what it means to be alone.

Great works of art in all cultures succeed in capturing within the constraints of their form both the pathos of anguish and a vision of its resolution. Take, for example, the languorous sentences of Proust or the haiku of Basho, the late quartets and sonatas of Beethoven, the tragicomic brushwork of Sengai or the daunting canvases of Rothko, the luminous self-portraits of Rembrandt and Hakuin. Such works achieve their resolution not through consoling or romantic images whereby anguish is transcended. They accept anguish without being overwhelmed by it. They reveal anguish as that which gives beauty its dignity and depth.

Sam looked at the sky to see if there were a lot of stars. There seemed to be a normal amount of stars.

Art is only important to the extent that it aids in the liberation of our people.

What are you thinking?” I ask. “That I wish this was my home, too.” I have nothing to say to this, so I kiss him instead.

There's no better way to get to know a person than through their art.

Yeah. I like Chopin. I feel like Chopin is ‘emo.’ Do you like Chopin?

In addition to conformity as a way to relieve the anxiety springing from separateness, another factor of contemporary life must be considered: the role of the work routine and the pleasure routine. Man becomes a 'nine to fiver', he is part of the labour force, or the bureaucratic force of clerks and managers. He has little initiative, his tasks are prescribed by the organisation of the work; there is even little difference between those high up on the ladder and those on the bottom. They all perform tasks prescribed by the whole structure of the organisation, at a prescribed speed, and in a prescribed manner. Even the feelings are prescribed: cheerfulness, tolerance, reliability, ambition, and an ability to get along with everybody without friction. Fun is routinised in similar, although not quite as drastic ways. Books are selected by the book clubs, movies by the film and theatre owners and the advertising slogans paid for by them; the rest is also uniform: the Sunday ride in the car, the television session, the card game, the social parties. From birth to death, from Monday to Monday, from morning to evening - all activities are routinised, and prefabricated. How should a man caught up in this net of routine not forget that he is a man, a unique individual, one who is given only this one chance of living, with hopes and disappointments, with sorrow and fear, with the longing for love and the dread of the nothing and separateness?

There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness. The very language about magic seems to be talking as much about writing or art as it is about supernatural events. A grimmoir for example, the book of spells is simply a fancy way of saying grammar. Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness. And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. I believe that all culture must have arisen from cult. Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman. The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy. At the moment the people who are using Shamanism and magic to shape our culture are advertisers. Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable. Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment. In all of magic there is an incredibly large linguistic component. The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician. A magician might curse you. That might make your hands lay funny or you might have a child born with a club foot. If a Bard were to place not a curse upon you, but a satire, then that could destroy you. If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family. It would destroy you in your own eyes. And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries. Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity. Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die. It’s not the job of the artist to give the audience what the audience wants. If the audience knew what they needed, then they wouldn’t be the audience. They would be the artists. It is the job of artists to give the audience what they need.

I know we agree that civilisation is presently in its decadent declining phase, and that lurid ugliness is the predominant visual feature of modern life. Cars are ugly, buildings are ugly, mass-produced disposable consumer goods are unspeakably ugly. The air we breathe is toxic, the water we drink is full of microplastics, and our food is contaminated by cancerous Teflon chemicals. Our quality of life is in decline, and along with it, the quality of aesthetic experience available to us. The contemporary novel is (with very few exceptions) irrelevant; mainstream cinema is family-friendly nightmare porn funded by car companies and the US Department of Defense; and visual art is primarily a commodity market for oligarchs. It is hard in these circumstances not to feel that modern living compares poorly with the old ways of life, which have come to represent something more substantial, more connected to the essence of the human condition.

An Eskimo custom offers an angry person release by walking the emotion out of his or her system in a straight line across the landscape; the point at which the anger is conquered is marked with a stick, bearing witness to the strength or length of the rage.

The hours tick by as I lie in bed. Memories keep surfacing, tormenting me into unbelievable sadness. I can't bring myself to move. I can't fight the memories that keep filling my thoughts. I stay curled in the fetal position as each memory plays out. I can't stop them from coming. I can't make them go away. Nothing can distract me. I can't block the memories, so they continue to come.

Frank's bio prompts us to to ask ourselves why we seem to require of our art an ironic distance from deep convictions or desperate questions, so that contemporary writers have either to make jokes of them or else try to work them in under cover of some formal trick like intertextual quotation or incongruous juxtaposition, sticking the really urgent stuff inside asterisks as part of some multivalent defamiliarization flourish or some shit...Our intelligentsia distrust strong belief, open conviction. Material passion is one thing, but ideological passion disgusts us on some deep level.

What? We feel aesthetic pleasure at a sonata by Beethoven and not at one with the same style and charm if it comes from one of our own contemporaries? Isn't that the height of hypocrisy? So then the sensation of beauty is not spontaneous, spurred by our sensibility, but instead is cerebral, conditioned by our knowing a date? No way around it: historical consciousness is so thoroughly inherent in our perception of art that this anachronism (a Beethoven piece written today) would be spontaneously (that is, without the least hypocrisy) felt to be ridiculous, false, incongruous, even monstrous. Our feeling for continuity is so strong that it enters into the perception of any work of art.

The claims of contemporary art cannot be ignored in any vital scheme of life. The art of to-day is that which really belongs to us: it is our own reflection. In condemning it we but condemn ourselves. We say that the present age possesses no art:—who is responsible for this? It is indeed a shame that despite all our rhapsodies about the ancients we pay so little attention to our own possibilities. Struggling artists, weary souls lingering in the shadow of cold disdain! In our self- centered century, what inspiration do we offer them? The past may well look with pity at the poverty of our civilisation; the future will laugh at the barrenness of our art. We are destroying the beautiful in life.

A person’s life persuades better than his word,” said one of Aristotle’s contemporaries.

Time liberates the work of art from moral relevance, delivering it over to the Camp sensibility . . . Another effect: time contracts the sphere of banality. (Banality is, strictly speaking, always a category of the contemporary.) What was banal can, with the passage of time, become fantastic.

The popular contemporary wisdom that a liberal arts education is outmoded is true only to the extent that social equality, liberty, and worldly development of mind and character are outmoded and have been displaced by another set of metrics: income streams, profitability, technological innovation.

I probably should just shut up and enjoy it." I take a deep breath. "But I'm starting to think maybe I'm just not built that way." As soon as the words leave my mouth, I know it's the most honest thing I've said in a long time.

[...] Thus the sedentary peoples create the plastic arts (architecture, sculpture, painting), the arts consisting of forms developed in space; the nomads create the phonetic arts (music, poetry), the arts consisting of forms unfolded in time; for, let us say it again, all art is in its origin essentially symbolical and ritual, and only through a late degeneration, indeed a very recent degeneration, has it lost its sacred character so as to become at last the purely profane 'recreation' to which it has been reduced among our contemporaries.

The paradox is that some of the most artistically valuable contemporary photographs are content with being photographs, are not under the same compulsion to pass themselves off - or pimp themselves out - as art. The simple truth is that the best exponents of the art of contemporary photography continue to produce work that fits broadly within the tradition of what Evans termed 'documentary style'.

In French culture, the best way of buying time or getting off the hook entirely in a thorny personal situation is to claim that it’s complicated. The French did not invent love, but they did invent romance, so they’ve had more time than any other culture on earth to refine the nuances of its language.

Project Hot To Trot Operation Sex Appeal

Contemporary' was in those days [1953] synonymous with 'modern' as it had not been before and is not now [1977].

Art was my little private pleasure. Nobody had seen my art, not even my parents. Andy didn't know about it. My dream was to become a publisher, not an artist lost in New York.

I grab the nearest lamppost when my knees threaten to give out, panting for breath as the words rip through me

Van Gogh, Modigliani, Hiroshige, etc., didn’t know merde about yachts, 8-star hotels, infinite pools, private jets...

Pruned my subconscious. Discovered new shoots.

It was Monday morning. Swaminathan was reluctant to open his eyes. he considered Monday specially unpleasant in the calendar. After the delicious freedom of Saturday and Sunday, it was difficult to get into the Monday mood of work and discipline. He shuddered at the very thought of school: the dismal yellow building; the fire-eyed Vedanayagam, his class teacher, and headmaster with his thin long cane...

Our culture tends "to regard the mere energy of impulse as being in every mental and moral way equivalent and even superior to defined intention." Instead we should consider "an idea that once was salient in western culture: the idea of "making a life", by which was meant conceiving human existence, one's own or another's, as if it were a work of art upon which one might pass judgment.... This desire to fashion, to shape, a self and a life has all but gone from a contemporary culture whose emphasis, paradoxically enough, is so much on self.

Morning, my fellow Hokies! Your favorite class president here, welcoming you to another new year filled with change, excitement, and discovery..." So far, I'd say she has it about right.

Aly smiles nervously. "So where you taking me?" By the grace of God, I choke down the response I'd like to give - back to my room - and force a nice, lighthearted smile as I back out of her long driveway. "All will be revealed in time.

Never fear, spa products are here." Grinning, she kicks off her shoes and pads over to the recliner. Squeezing in on the other side of me, she pinches my face in one hand and studies it with puckered lips. "Kara, if you're trying to kiss me, I should warn you, I'm nothing but a heartbreaker.

Behind the heavens, life and death, a tone, Behind the heart, a butterfly dancing, In the end everything is simple, as simple as a leaf that one holds in one’s hand, as simple as the laughter of a child.

The contemporary art world is what Tom Wolfe would call a "statusphere." It's structured around nebulous and often contradictory hierarchies of fame, credibility, imagined historical importance, institutional affliction, perceived intelligence, wealth, and attribution such as the size of one's art collection.

Poshlust,” or in a better transliteration poshlost, has many nuances, and evidently I have not described them clearly enough in my little book on Gogol, if you think one can ask anybody if he is tempted by poshlost. Corny trash, vulgar clichés, Philistinism in all its phases, imitations of imitations, bogus profundities, crude, moronic, and dishonest pseudo-literature—these are obvious examples. Now, if we want to pin down poshlost in contemporary writing, we must look for it in Freudian symbolism, moth-eaten mythologies, social comment, humanistic messages, political allegories, overconcern with class or race, and the journalistic generalities we all know. Poshlost speaks in such concepts as “America is no better than Russia” or “We all share in Germany’s guilt.” The flowers of poshlost bloom in such phrases and terms as “the moment of truth,” “charisma,” “existential” (used seriously), “dialogue” (as applied to political talks between nations), and “vocabulary” (as applied to a dauber). Listing in one breath Auschwitz, Hiroshima, and Vietnam is seditious poshlost. Belonging to a very select club (which sports one Jewish name—that of the treasurer) is genteel poshlost. Hack reviews are frequently poshlost, but it also lurks in certain highbrow essays. Poshlost calls Mr. Blank a great poet and Mr. Bluff a great novelist. One of poshlost’s favorite breeding places has always been the Art Exhibition; there it is produced by so-called sculptors working with the tools of wreckers, building crankshaft cretins of stainless steel, Zen stereos, polystyrene stinkbirds, objects trouvés in latrines, cannonballs, canned balls. There we admire the gabinetti wall patterns of so-called abstract artists, Freudian surrealism, roric smudges, and Rorschach blots—all of it as corny in its own right as the academic “September Morns” and “Florentine Flowergirls” of half a century ago. The list is long, and, of course, everybody has his bête noire, his black pet, in the series. Mine is that airline ad: the snack served by an obsequious wench to a young couple—she eyeing ecstatically the cucumber canapé, he admiring wistfully the hostess. And, of course, Death in Venice. You see the range.

It feels like someone is gripping my heart and twisting it. It feels like I can't breathe. I shut my eyes tightly against the memory that is threatening to surface. I can't breathe. Can't breathe. Can't breathe!

A thought expressed is a falsehood." In poetry what is not said and yet gleams through the beauty of the symbol, works more powerfully on the heart than that which is expressed in words. Symbolism makes the very style, the very artistic substance of poetry inspired, transparent, illuminated throughout like the delicate walls of an alabaster amphora in which a flame is ignited. Characters can also serve as symbols. Sancho Panza and Faust, Don Quixote and Hamlet, Don Juan and Falstaff, according to the words of Goethe, are "schwankende Gestalten." Apparitions which haunt mankind, sometimes repeatedly from age to age, accompany mankind from generation to generation. It is impossible to communicate in any words whatsoever the idea of such symbolic characters, for words only define and restrict thought, but symbols express the unrestricted aspect of truth. Moreover we cannot be satisfied with a vulgar, photographic exactness of experimental photoqraphv. We demand and have premonition of, according to the allusions of Flaubert, Maupassant, Turgenev, Ibsen, new and as yet undisclosed worlds of impressionability. This thirst for the unexperienced, in pursuit of elusive nuances, of the dark and unconscious in our sensibility, is the characteristic feature of the coming ideal poetry. Earlier Baudelaire and Edgar Allan Poe said that the beautiful must somewhat amaze, must seem unexpected and extraordinary. French critics more or less successfully named this feature - impressionism. Such are the three major elements of the new art: a mystical content, symbols, and the expansion of artistic impressionability. No positivistic conclusions, no utilitarian computation, but only a creative faith in something infinite and immortal can ignite the soul of man, create heroes, martyrs and prophets... People have need of faith, they need inspiration, they crave a holy madness in their heroes and martyrs. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

Contemporary society preaches this ideal of unindividualized equality because it needs human atoms, each one the same, to make them function in a mass aggregation, smoothly, without friction; all obeying the same commands, yet everybody being convinced that he is following his own desires. Just as modern mass production requires the standardization of commodities, so the social process requires standardization of man, and this standardization is called “equality.

Rembrandt didn’t idealize his subjects. He painted what he saw, which was a mixture of glory and fallenness. He was criticized by his contemporaries for using washerwomen as his models rather than women who looked like Greek goddesses.

Poetry is not an art, it's a symptom.

A smile doesn't always mean you're happy." I shrugged and looked away. "Sometimes it just means you're ready to face whatever comes.

How, in the contemporary period, can we evoke the imagery that communicates the most profound and most richly developed sense of experiencing life? These images must point past themselves to that ultimate truth which must be told: that life does not have one absolutely fixed meaning. These images must point past all meanings given, beyond all definitions and relationships, to that really ineffable mystery that is just the existence, the being of ourselves and of our world. If we give that mystery an exact meaning we diminish the experience of its real depth. But when a poet carries the mind into a context of meanings and then pitches it past those, one knows that marvelous rapture that comes from going past all categories of definition. Here we sense the function of metaphor that allows us to make a journey we could not otherwise make ...

You know why I am here?" asked the headmaster. Swaminathan searched for an answer: the headmaster might be there to receive letters from boy's parents; he might be there to flay Ebenzars alive; he might be there to deliver six cuts with his cane every Monday at twelve o'clock. And above all why this question?

Honest dishonesty. That’s quite the oxymoron – but I like the originality that you’ve brought to bear in the art of rationalization. Maybe you should consider becoming a lawyer,” he added jokingly.

This assumption of the intrinsically repressive nature of collective experience and redemptive power of individuation is a staple of contemporary art theory and criticism. I would argue that a closer analysis of collaborative and collective art practices can reveal a more complex model of social change and identity, one in which the binary oppositions of divided vs. coherent subjectivity, desiring singularity vs. totalizing collective, liberating distanciation vs. stultifying interdependence, are challenged and complicated.

The world shown us in books, whether the books be confessed epics or professed gospels, or in codes, or in political orations, or in philosophic systems, is not the main world at all: it is only the self-consciousness of certain abnormal people who have the specific artistic talent and temperament. A serious matter this for you and me, because the man whose consciousness does not correspond to that of the majority is a madman; and the old habit of worshipping madmen is giving way to the new habit of locking them up. And since what we call education and culture is for the most part nothing but the substitution of reading for experience, of literature for life, of the absolete fictitious for the contemporary real, education, as you no doubt observed at Oxford, destroys, by supplantation, every mind that is not strong enough to see through the imposture and to use the great Masters of Arts as what they really are and no more: that is, patentees of highly questionable methods of thinking, and manufacturers of highly questionable, and for the majority but half valid representations of life. The school boy who uses his Homer to throw at his fellow's head makes perhaps the safest and most rational use of him; and I observe with reassurance that you occasionally do the same, in your prime, with your Aristotle.

I do not write every day. I write to the questions and issues before me. I write to deadlines. I write out of my passions. And I write to make peace with my own contradictory nature. For me, writing is a spiritual practice. A small bowl of water sits on my desk, a reminder that even if nothing is happening on the page, something is happening in the room--evaporation. And I always light a candle when I begin to write, a reminder that I have now entered another realm, call it the realm of the Spirit. I am mindful that when one writes, one leaves this world and enters another. My books are collages made from journals, research, and personal experience. I love the images rendered in journal entries, the immediacy that is captured on the page, the handwritten notes. I love the depth of ideas and perspective that research brings to a story, be it biological or anthropological studies or the insights brought to the page by the scholarly work of art historians. When I go into a library, I feel like I am a sleuth looking to solve a mystery. I am completely inspired by the pursuit of knowledge through various references. I read newpapers voraciously. I love what newspapers say about contemporary culture. And then you go back to your own perceptions, your own words, and weigh them against all you have brought together. I am interested in the kaleidoscope of ideas, how you bring many strands of thought into a book and weave them together as one piece of coherent fabric, while at the same time trying to create beautiful language in the service of the story. This is the blood work of the writer. Writing is also about a life engaged. And so, for me, community work, working in the schools or with grassroots conservation organizations is another critical component of my life as a writer. I cannot separate the writing life from a spiritual life, from a life as a teacher or activist or my life intertwined with family and the responsibilities we carry within our own homes. Writing is daring to feel what nurtures and breaks our hearts. Bearing witness is its own form of advocacy. It is a dance with pain and beauty.

He(Samuel, known as 'the Pea') was as apprehensive, weak and nervous about things as Swaminathan was. The bond between them was laughter. They were able to see together the same absurdities and incongruities in things. The most trivial and unnoticeable thing to others would tickle them to death.

I tried to grow up. Honest. Didn’t quite happen. I guess I’m someone for whom youth still seems more real than the present, or the half century in between. And why not? I'm deeply underwhelmed by most contemporary art, literature, music, films, TV, the heinous little phones, money talk, real estate talk, all that stuff. The Internet, which at first seemed so fascinating, appears to be evolving into something even worse than TV, but we'll see.

What do you hope to acquire when you bid at a prestigious evening auction at Sotheby’s? A bundle of things: a painting of course, but hopefully also a new dimension to how people see you. As Robert Lacey described it in his book about Sotheby’s, you are bidding for class, for a validation of your taste.

I'm thinking the only way to show I've really changed is for that guy to be Justin." My foot hits the brake, and I swerve to avoid hitting the curb. Waving a hand at the pissed-off driver behind me, I shake my head and clutch the wheel with both fists. "Aly, you can do a hell of a lot better than Justin." Her voice pitches in confusion. "But I thought Justin was your friend." "He is." I take a breath and change lanes. "Which is how I know you can do a lot better.

To follow Jesus is to pay the cost of discipleship, and then to die to ourselves, to our own interests, our own agendas and reputations. It is to pick up our crosses and count the cost of losing all that contradicts his will and his way—including our reputations before the world, and our standing with the people and in the communities that we once held dear. It is to live before one audience, the audience of One, and therefore to die to all other conflicting opinions and assessments. There is no room here for such contemporary ideas as the looking-glass self, and no consideration here for trivial contemporary obsessions such as one’s legacy.

The machinery of the sky that confounds us on earth with endless transformations of clouds in the light of dawn does not compare to the extraordinary tenacity of human beings, the way of human life, the presentiment of approaching death, the existence of love, the brilliant coruscations of light and the dark scars of our lives, to say nothing of the incomprehensible form of the cosmos and the overwhelming mysteries of space, time, distance.

Then there was Mani, the Mighty Good-For-Nothing. He towered above all the other boys of the class. He seldom brought any books to the class, and never bothered about homework. He came to the class, monopolized the last bench, ans slept bravely. No teacher ever tried to prod him.

In America, Rousseauism has turned Freud’s conflict-based psychoanalysis into weepy hand-holding. Contemporary liberalism is untruthful about cosmic realities. Therapy, defining anger and hostility in merely personal terms, seeks to cure what was never a problem before Rousseau. Mediterranean, as well as African-American, culture has a lavish system of language and gesture to channel and express negative emotion. Rousseauists who take the Utopian view of personality are always distressed or depressed over world outbreaks of violence and anarchy. But because, as a Sadean, I believe history is in nature and of it, I tend to be far more cheerful and optimistic than my liberal friends. Despite crime’s omnipresence, things work in society, because biology compels it. Order eventually restores itself, by psychic equilibrium. Films like Seven Samurai (1954) and Two Women (1961) accurately show the breakdown of social controls as a regression to animal-like squalor.

The contemporary world, scientific, technical, and sensualist, sees itself without exit - that is, without God - not because everything there is permitted and, by the way of technology, possible, but because everything there is equal. The unknown is immediately made familiar [...] The enchantment of sites, hyperbole of metaphorical concepts, the artifice of art, exaltation of ceremonies, the magic of solemnities - everywhere is suspected and denounced a theatrical apparatus, a purely rhetorical transcendence, the game. Vanity of vanities: the echo of our own voices, taken for a response to the few prayers that still remain to us; everywhere we have fallen back upon our own feet, as after the ecstasies of a drug. Except the other whom, in all this boredom, we cannot let go.

The French have a penchant for absolutism, for thinking that things are all one way or all another, which is why their politics are marked by a general inability to compromise and why they tend to hold their personal opinions until the bitter end, even after they have clearly lost an argument.

Contrary to the current presumption, if there is any man who has no right to solitude, it is the artist. Art cannot be a monologue. When the most solitary and least famous artist appeals to posterity, he is merely reaffirming his fundamental vocation. Considering a dialogue with deaf or inattentive contemporaries to be impossible, he appeals to a more far-reaching dialogue with the generations to come. But in order to speak about all and to all, one has to speak of what all know and of the reality common to us all. The sea, rains, necessity, desire, the struggle against death—these are the things that unite us all. We resemble one another in what we see together, in what we suffer together. Dreams change from individual to individual, but the reality of the world is common to us all.

Outside of the dreary rubbish that is churned out by god knows how many hacks of varying degrees of talent, the novel is, it seems to me, a very special and rarefied kind of literary form, and was, for a brief moment only, wide-ranging in its sociocultural influence. For the most part, it has always been an acquired taste and it asks a good deal from its audience. Our great contemporary problem is in separating that which is really serious from that which is either frivolously and fashionably "radical" and that which is a kind of literary analogy to the Letterman show. It's not that there is pop culture around, it's that so few people can see the difference between it and high culture, if you will. Morton Feldman is not Stephen Sondheim. The latter is a wonderful what-he-is, but he is not what-he-is-not. To pretend that he is is to insult Feldman and embarrass Sondheim, to enact a process of homogenization that is something like pretending that David Mamet, say, breathes the same air as Samuel Beckett. People used to understand that there is, at any given time, a handful of superb writers or painters or whatever--and then there are all the rest. Nothing wrong with that. But it now makes people very uncomfortable, very edgy, as if the very idea of a Matisse or a Charles Ives or a Thelonious Monk is an affront to the notion of "ain't everything just great!" We have the spectacle of perfectly nice, respectable, harmless writers, etc., being accorded the status of important artists...Essentially the serious novelist should do what s/he can do and simply forgo the idea of a substantial audience.

He drinks his coffee tentatively, glancing at me every few seconds, watching me. Every time he glances in my direction, I quickly turn away though he obviously knows I'm watching him. I know he's wondering why I'm staring at him, but he doesn't ask. I finally take a sip of coffee, set the mug back on the table, and voice what's on my mind, "I want to draw you.

All too often people say to artists, 'To be an artist is fine if your art can be used for evangelism.' And art has often become a tool for evangelism. But let's be precise. As such there is nothing against this. But we must be aware that art cannot be used to show the validity of Christianity; it should rather be the reverse. Christianity is true; things and actions and human endeavor only get their meaning from their relationship to God; if Christ came to make us human, the humanity and the reality of art find their foundation in him. So art should not be used to preach even if it can help. Yet there is another way that art can be or is meaningful.

Our conceptual maps tend to lack a way to conceive the immanence of violence and power in the ideals and practices that have become dominant in the Western tradition. Mass death has tended to be conceived as something accidental, something outside the ordinary run of events. I think the difficulty in coming to terms with the peculiarities of the Western will to power has to do with the absence of a central metaphor capable of describing the link between consumption and death. The consumptive mentality has in many respects been normalized, as has the violence that underpins and is the effect of systems of universal judgment. Certainly the aestheticization of difference is coextensive with the romance with violence that has become so characteristic of contemporary Western society.

Kate Walker´s attitude is characteristic of contemporary feminists' determination not to reject femininity but to empty the term of its negative connotations, to reclaim and refashion the category: "I have never worried that embroidery's association with femininity, sweetness, passivity and obedience may subvert my work's feminist intention. Femininity and sweetness are part of women's strength. Passivity and obedience, moreover, are the very opposites of the qualities necessary to make a sustained effort in needlework. What's required are physical and mental skills, fine aesthetic judgement in colour, texture and composition; patient during long training: and assertive individuality of design (and consequence disobedience of aesthetic convention). Quiet strength need not be mistaken for useless vulnerability".

The culture of our world, right now, is crafted by little boys who only recall being stood up on their first date, and nothing they got after. They don't remember the sand they kicked in other people's eyes, only their own injuries. Our art is cynical and bad-ass and made by people who will not be happy until you join them in the church of "everything is fucked up, so throw up your hands." This is art as anesthesia.

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.

This was the time when all we could talk about was sentences, sentences—nothing else stirred us. Whatever happened in those days, whatever befell our regard, Clea and I couldn’t rest until it had been converted into what we told ourselves were astonishingly unprecedented and charming sentences: “Esther’s cleavage is something to be noticed” or “You can’t have a contemporary prison without contemporary furniture” or “I envision an art which will make criticism itself seem like a cognitive symptom, one which its sufferers define to themselves as taste but is in fact nothing of the sort” or “I said I want my eggs scrambled not destroyed.” At the explosion of such a sequence from our green young lips, we’d rashly scribble it on the wall of our apartment with a filthy wax pencil, or type it twenty-five times on the same sheet of paper and then photocopy the paper twenty-five times and then slice each page into twenty-five slices on the paper cutter in the photocopy shop and then scatter the resultant six hundred and twenty-five slips of paper throughout the streets of our city, fortunes without cookies.

One of his hands move away from my face to flatten against my back, pulling me closer to him as he deepens the kiss. He parts my lips under his as my mind seems to sign quietly in content. I kiss him back as fiercely as he kisses me, unable to control the infatuation that rushes through me - feeling almost like fireworks. Not so careful anymore. Little shivers of urgency shoot through me. I push off the window, pressing closer to him. The rush of sensation that is coursing through me feels like I've drunk a gallon of coffee. It feels like an electric buzz is flooding between us.

...with Cervantes and his contemporaries, it inquires into the nature of adventure; with Richardson, it begins to examine 'what happens inside' to unmask the secret life of the feelings; with Balzac, it discovers man's rootedness in history; with Flaubert, it explores the terra previously incognita of the everyday; with Tolstoy, it focuses on the intrusion of the irrational in human behavior and decisions. It probes time: the elusive past with Proust, the elusive present with Joyce. With Thomas Mann, it examines the role of the myths from the remote past that control our present actions...

Valentine’s concept of introversion includes traits that contemporary psychology would classify as openness to experience (“thinker, dreamer”), conscientiousness (“idealist”), and neuroticism (“shy individual”). A long line of poets, scientists, and philosophers have also tended to group these traits together. All the way back in Genesis, the earliest book of the Bible, we had cerebral Jacob (a “quiet man dwelling in tents” who later becomes “Israel,” meaning one who wrestles inwardly with God) squaring off in sibling rivalry with his brother, the swashbuckling Esau (a “skillful hunter” and “man of the field”). In classical antiquity, the physicians Hippocrates and Galen famously proposed that our temperaments—and destinies—were a function of our bodily fluids, with extra blood and “yellow bile” making us sanguine or choleric (stable or neurotic extroversion), and an excess of phlegm and “black bile” making us calm or melancholic (stable or neurotic introversion). Aristotle noted that the melancholic temperament was associated with eminence in philosophy, poetry, and the arts (today we might classify this as opennessto experience). The seventeenth-century English poet John Milton wrote Il Penseroso (“The Thinker”) and L’Allegro (“The Merry One”), comparing “the happy person” who frolics in the countryside and revels in the city with “the thoughtful person” who walks meditatively through the nighttime woods and studies in a “lonely Towr.” (Again, today the description of Il Penseroso would apply not only to introversion but also to openness to experience and neuroticism.) The nineteenth-century German philosopher Schopenhauer contrasted “good-spirited” people (energetic, active, and easily bored) with his preferred type, “intelligent people” (sensitive, imaginative, and melancholic). “Mark this well, ye proud men of action!” declared his countryman Heinrich Heine. “Ye are, after all, nothing but unconscious instruments of the men of thought.” Because of this definitional complexity, I originally planned to invent my own terms for these constellations of traits. I decided against this, again for cultural reasons: the words introvert and extrovert have the advantage of being well known and highly evocative. Every time I uttered them at a dinner party or to a seatmate on an airplane, they elicited a torrent of confessions and reflections. For similar reasons, I’ve used the layperson’s spelling of extrovert rather than the extravert one finds throughout the research literature.

William James (1842-1910) was the first philosopher in America to gain universal celebrity. The hardheaded practical wisdom of Benjamin Franklin could hardly be termed a philosophy; from an entirely different perspective, the obfuscatory maunderings of Emerson did not count as such, either. Something with a bit more intellectual rigor of the English or German sort was needed if Americans were not to feel that they were anything but the ruthless money-grubbing barbarians they in fact were and are. James filled the bill. His younger contemporary George Santayana (1863-1952) was considerably more brilliant and scintillating, but for regular, 100 percent Americans he had considerable drawbacks. In the first place, he was a foreigner, born in Spain, even though his Boston upbringing and Harvard professorship would otherwise have given him the stamp of approval. Moreover, he was not merely suspiciously interested in art and poetry (The Sense of Beauty [1896], Three Philosophical Poets [1910]), but he actually wrote poetry himself! No, he would never do. James, on the other hand, was just the sort of philosopher suited to the American bourgeoisie. His chief mission, expressed from one book to the next, was to protect their piety from the hostile forces of science and skepticism-an eminently laudable and American goal.

He smirks, shaking his head and letting his eyes wander. I watch him carefully, wondering what I can say to get him to leave. “I’m not leaving until you answer some questions. Plus, I’m holding your sketchbook hostage, so you might want to cooperate.” I raise an eyebrow at him. I guess there isn’t much I can say. “This isn’t a hostage negotiation.” He chuckles half-heartedly as his eyes take me in, almost sizing me up. “I guess I should introduce myself.” He holds a hand out for me to shake. “I’m Nathan.” I stare at his hand for a moment. “Taylor,” I reply, meeting his eyes again without taking his hand. He lets his hand fall back to his side. “At least I got you to say something non-hostile.” “I haven’t been hostile,” I object. His eyebrows shoot up. “Oh, haven’t you?” “Why don’t you leave me alone?” I snap. “Leave and don’t come back.” I move passed him, heading for my apartment. He can’t follow and annoy me if I lock the door. “Where are you going?” he demands. I look back over my shoulder and roll my eyes at him, indicating the answer should be obvious: anywhere he isn’t. Once inside, I slam the door behind me. “That was totally not hostile!” he calls after me, sarcastically. I quickly head for my bedroom door, slamming it, too.

Pulling to a stop in front of Aly’s house, I take a deep breath. With a flick of my wrist, I cut the engine and listen to the silence. I’ve sat in this exact spot more times than I can count. In many ways, Aly’s house is like my sanctuary. A place I go when my own home feels like a graveyard. I glance up at the bedroom window of the girl who knows me better than anyone, the only person I let see me cry after Dad died. I won’t let this experiment take that or her away from me. Tonight, I’m going to prove that Aly and I can go back to our normal, easy friendship. Throwing open my door, I trudge up her sidewalk, plant my feet outside her front door, and ring the bell. “Coming!” I step back and see Aly stick her head out of her second-story window. “No problem,” I call back up. “Take your time.” More time to get my head on straight. Aly disappears behind a film of yellow curtain, and I turn to look out at the quiet neighborhood. Up and down the street, the lights blink on, filling the air with a low hum that matches the thrumming of my nerves. Across the street, old Mr. Lawson sits at his usual perch under a gigantic American flag, drinking beer and mumbling to himself. Two little girls ride their bikes around the cul-de-sac, smiling and waving. Just a normal, run-of-the-mill Friday night. Except not. I thrust my hands into my pockets, jiggling the loose change from my Taco Bell run earlier tonight, and grab my pack of Trident. I toss a stick into my mouth and chew furiously. Supposedly, the smell of peppermint can calm your nerves. I grab a second stick and shove it in, too. With the clacking sound of Aly’s shoes approaching the door behind me, I remind myself again about tonight’s mission. All I need is focus. I take another deep breath for good measure and rock back on my heels, ready to greet my best friend. She opens the door, wearing a black dress molded to her skin, and I let the air out in one big huff.

Dude, what're you waiting for?" Carlos calls. "Plant one on her." I lift my eyes and am shocked to see Brandon is staring at my mouth. He swallows audibly and flicks his gaze to mine. the emotions darkening the soft green color are too confusing to name. Does he want to back out? An exhale of breath leaves Brandon's lips, almost like a laugh, and he scoots closer to me on the blanket. I twist my legs under myself, sitting tall as I face him. He cups my chin and tilts it toward him, drowning me in the now dark-green depths of his eyes, the cologne I gave him for his birthday filling my head. It's woodsy and yummy and I always loved how it smelled on the store testers, but on Brandon, it's even sexier. My eyes flutter closed, and I inhale again, this time slowly. Goose bumps prickle my arms, and my head gets fuzzy. Brandon slides his hand down the column of my neck and brings the other up, threading his fingers through the hair at my nape. His breath fans across my cheek, and everything south of my bellybutton squeezes tight. When his mouth first meets mine, it's hesitant, questioning. But as I move my lips with his, he quickly grows bolder, coaxing them apart. Desire, pure and raw, electrifies my veins as his tongue sweeps my mouth. A whimpering sound springs from my chest, and instinctively, I wrap my arms around his neck, tugging him closer. Needing more. My teeth graze his full bottom lip, and I pull it, sucking on it gently. He moans and knots his fingers in my hair, and a thrill dances down my back. Brandon is an amazing kisser, just as I knew he would be. I have no control over my body's reactions. I lose myself in his lips, his tongue, and his strong arms, forgetting time and space and even my surroundings...

I’ve never quite mastered the art of holding my liquor,” she replied. He watched her root around in her purse a moment, before pulling out a tube of lip balm. As Jonas watched her apply it, he nearly got distracted from her answer. Leaning forward, Jonas murmured, “Can’t hold your liquor, huh?” She replaced the cap and dropped it back into her purse. “Not so much. I tend to get a bit too happy.” His eyebrows shot up and his cock came to full-alert status. Happy--he liked the sound of that. “And that’s a bad thing?” To his utter shock, Deanna blushed. “In my case it is.” Curiosity got the better of him. “Care to explain?” The waiter returned with the check, forcing Jonas to drop the conversation while he fished out his credit card. Once they were alone again, Jonas waited, hoping Deanna would go into more detail. She didn’t disappoint him. “All my inhibitions disappear. It’s not a comfortable feeling for me.” She was killing him. An immediate picture of a carefree Deanna sprang to mind. He liked it a hell of a lot. “Most people enjoy letting it all hang out every once in a while. Taking life too seriously leads to an early grave.” “Maybe, but if I suddenly develop the urge, I’d rather be coherent.” “You don’t like to give up control,” he surmised. She cocked her head to the side, as if unsure how to respond at first. “It’s not that,” she said. “I guess if I’m in the mood to go romping naked through a forest, for example, then I don’t want alcohol to blur the memorable event for me.” She laughed. “I mean, I’d want to remember a crazy moment like that. Wouldn’t you?” No doubt about it, Jonas liked the way the lady’s mind worked. “You had me at ‘running naked’.” Deanna snorted. “You need serious help.

A reflection on Robert Lowell Robert Lowell knew I was not one of his devotees. I attended his famous “office hours” salon only a few times. Life Studies was not a book of central importance for me, though I respected it. I admired his writing, but not the way many of my Boston friends did. Among poets in his generation, poems by Elizabeth Bishop, Alan Dugan, and Allen Ginsberg meant more to me than Lowell’s. I think he probably sensed some of that. To his credit, Lowell nevertheless was generous to me (as he was to many other young poets) just the same. In that generosity, and a kind of open, omnivorous curiosity, he was different from my dear teacher at Stanford, Yvor Winters. Like Lowell, Winters attracted followers—but Lowell seemed almost dismayed or a little bewildered by imitators; Winters seemed to want disciples: “Wintersians,” they were called. A few years before I met Lowell, when I was still in California, I read his review of Winters’s Selected Poems. Lowell wrote that, for him, Winters’s poetry passed A. E. Housman’s test: he felt that if he recited it while he was shaving, he would cut himself. One thing Lowell and Winters shared, that I still revere in both of them, was a fiery devotion to the vocal essence of poetry: the work and interplay of sentences and lines, rhythm and pitch. The poetry in the sounds of the poetry, in a reader’s voice: neither page nor stage. Winters criticizing the violence of Lowell’s enjambments, or Lowell admiring a poem in pentameter for its “drill-sergeant quality”: they shared that way of thinking, not matters of opinion but the matter itself, passionately engaged in the art and its vocal—call it “technical”—materials. Lowell loved to talk about poetry and poems. His appetite for that kind of conversation seemed inexhaustible. It tended to be about historical poetry, mixed in with his contemporaries. When he asked you, what was Pope’s best work, it was as though he was talking about a living colleague . . . which in a way he was. He could be amusing about that same sort of thing. He described Julius Caesar’s entourage waiting in the street outside Cicero’s house while Caesar chatted up Cicero about writers. “They talked about poetry,” said Lowell in his peculiar drawl. “Caesar asked Cicero what he thought of Jim Dickey.” His considerable comic gift had to do with a humor of self and incongruity, rather than wit. More surreal than donnish. He had a memorable conversation with my daughter Caroline when she was six years old. A tall, bespectacled man with a fringe of long gray hair came into her living room, with a certain air. “You look like somebody famous,” she said to him, “but I can’t remember who.” “Do I?” “Yes . . . now I remember!— Benjamin Franklin.” “He was a terrible man, just awful.” “Or no, I don’t mean Benjamin Franklin. I mean you look like a Christmas ornament my friend Heather made out of Play-Doh, that looked like Benjamin Franklin.” That left Robert Lowell with nothing to do but repeat himself: “Well, he was a terrible man.” That silly conversation suggests the kind of social static or weirdness the man generated. It also happens to exemplify his peculiar largeness of mind . . . even, in a way, his engagement with the past. When he died, I realized that a large vacuum had appeared at the center of the world I knew.