Dfw Quotes

The assumption that you everyone else is like you. That you are the world. The disease of consumer capitalism. The complacent solipsism.

The reasons that center on others are easy to manipulate. All hollow things are light.

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.

The point of books was to combat loneliness

Te occidere possunt sed te edere possunt nefas est.

I'm not saying that television is vulgar and dumb because the people who compose the Audience are vulgar and dumb. Television is the way it is simply because people tend to be extremely similar in their vulgar and prurient and dumb interests and wildly different in their refined and aesthetic and noble interests.

It is not the least bit coincidental that adults who commit suicide with firearms nearly always shoot themselves in...the head. And the truth is that most of these suicides are actually dead long before they pull the trigger.

Why do I covet metafiction so much? Why do I nurture a style that David Foster Wallace purportedly exploded in the late 1980s, that is derided by most literary theorists as passé, that people tend to agree serves no worldly, moral purpose other than to draw attention to the writer’s own navel? Because, dammit, metafiction is relevant to today.

Infinite Jest’ is just awful. It seems ridiculous to have to say it.

He can’t think, he can’t write. There’s no discernible talent.

I think, today’s irony ends up saying: "How totally banal of you to ask what I really mean.

If I’m hanging out with you, I can’t even tell whether I like you or not because I’m too worried about whether you like me.

That's when he realized, Academia was rather dark here in L'adademie.

It's just much easier with dogs. You don't get laid; but you also don't get the feeling you're hurting their feelings all the time.

Stephen King is Cervantes compared with David Foster Wallace. We have no standards left.

David (David Foster Wallace) had a caffeine social gift: Her was charmingly, vividly, overwhelmingly awake - he acted on other people like a slug of coffee - so they're the five most sleepless days I every spent with anyone.

DFW: Well, when you’re meeting a whole lot of new people and having to do things, you’re in—I’m in a constant low-level state of anxiety. Which produces adrenaline, and kind of shuts down—there’s a difference between short-term, people-based anxiety. And sort of deep, existential, you know, fear, that you feel kind of all the way down to your butthole. And that, I, that’s … that’s what I’ll have when I’m alone.

When something large and oncoming passed, the windshield's big rectangle was for a moment incandesced and opaque with water, which the wipers heaved mightily to displace.

JAY: No really. Be secure. Pretend I'm a sperm cell. Here. I take the string out of the... hood of my sweatshirt, affix it to my behind for a tail, like so... LENORE: What in God's name are you doing? JAY: Pretend, Lenore. Be an ovum. Be strong. Let me hypothetically batter at you. Batter batter. Surrender to the unreal of the real interior. LENORE: Are you supposed to be a sperm, wriggling your sweatshirt-string like that? JAY: I can feel the strength of your membrane, Lenore.

The great myth is that the bad ones don't last long.

Psychotics, say what you want about them, tend to make the first move.

[Uncentering the Earth] itself is uncentering in the best possible way. Vollmann is one of the deepest, most fully ensouled writers alive.

But he’d also gotten a personal prickly chill all over from his own thinking. He could do the dextral pain the same way: Abiding. No one single instant of it was unendurable. Here was a second right here: he endured it. What was undealable-with was the thought of all the instants all lined up and stretching ahead, glittering. And the projected future fear of the A.D.A., whoever was out there in a hat eating Third World fast food; the fear of getting convicted of Nuckslaughter, of V.I.P.-suffocation; of a lifetime on the edge of his bunk in M.C.I. Walpole, remembering. It’s too much to think about. To Abide there. But none of it’s as of now real. What’s real is the tube and Noxzema and pain. And this could be done just like the Old Cold Bird. He could just hunker down in the space between each heartbeat and make each heartbeat a wall and live in there. Not let his head look over. What’s unendurable is what his own head could make of it all. What his head could report to him, looking over and ahead and reporting. But he could choose not to listen; he could treat his head like G. Day or R. Lenz: clueless noise. He hadn’t quite gotten this before now, how it wasn’t just the matter of riding out the cravings for a Substance: everything unendurable was in the head, was the head not Abiding in the Present but hopping the wall and doing a recon and then returning with unendurable news you then somehow believed.

DFW: I think there are different people on the page than in real life. I do six to eight drafts of everything that I do. Um, I am probably not the smartest writer going. But I also--and I know, OK, this is gonna fit right into the persona--I work really really hard. I'm really--you give me twenty-four hours? If we'd done this interview through the mail? I could be really really really smart. I'm not all that fast. And I'm really self-conscious. And I get confused really easily. When I'm in a room by myself alone, and have enough time, I can be really really smart. And people are different that way. You know what I mean? I may not--I don't think I'm quite as smart, one-on-one with people, when I'm self-conscious, and I'm really really confused. And it's like, My dream would be for you to write this up, and then to send it to me, and I get to rewrite all my quotes to you. Which of course you'll never do...

Lenore, it's simply that I love you. You know that. Every fiber of your being is loved by every fiber of my being. The thought of things about you, concerning you, troubling you, that I don't know about, makes blood run from my eyes, on the inside.

So if we think about ourselves with respect to the game, we're thinking about our thinking. And we decided the one thing we couldn't think about was our thinking, because the object has to be Other. We can think only the things that can't think themselves. So if we think ourselves, see for instance conceiving ourselves as thought, we can't ourselves be the object of our thinking.

But and so things are slow, and like you they have this irritating suspicion that any real satisfaction is still way, way off, and it’s frustrating; but like basically decent kids they suck it up, bite the foil, because what’s going on is just plain real; and no matter what we want, the real world is pretty slow, at present, for kids our age. It probably gets less slow as you get older and more of the world is behind you, and less ahead, but very few people of our generation are going to find this exchange attractive, I’ll bet.

Sometimes, when I don't think about it, I think I have just totally escaped the Bad Thing, and that I am going to be able to lead a Normal and Productive Life as a lawyer or something here on planet Trillaphon, once I get so I can read again. (...) Being far away sort of helps with respect to the Bad Thing. Except that is just highly silly when you think about what I said before concerning the fact that the Bad Thing is really

If you can think of times in your life that you've treated people with extraordinary decency and love, with pure uninterested concern, just because they were valuable as human beings. The ability to do that with ourselves. To treat ourselves the way we would treat a really good, precious friend. Or a tiny child of ours that we absolutely loved more than life itself. And I think it's probably possible to achieve that. I think part of the job we're here for is to learn how to do it. I know that sounds a little pious.

This was the first thing I ever said, "All right, I'm gonna try to do the very best I can." Instead of doing this, "All right, I'll work at like three-quarters speed, and then I can always figure that if I just hadn't been a fuckup, the book coulda been really good." You know that defense system? You write the paper the night before, so if it doesn't get a great grade, you know that it could've been better. And this worked--I worked as hard as I could on this. And in a weird way, you might think that would make me more nervous about whether people would like it. But there was this weird--you know like when you work out really well, there's this kind of tiredness that's real pleasant, and it's sort of placid.

Supongo que ser tímido significa básicamente estar absorbido por uno mismo hasta el punto de que se hace difícil estar rodeado de otras personas

A legbensőségesebb emlékem Őkelméről az állkapcsa szúróssága és a nyakszaga, amikor vacsoránál elnyomott az álom, és fölvitt lefeküdni. Vékony nyaka volt, de jó meleg szaggal [...]

I am fortunately an entirely handsome devil and appear even younger than twenty-nine. I look like a clean cut youth, a boy next door, and a good egg, and my mother stated at one time that I have the face of a heaven's angel. I have the eyes of an attractive marsupial, and I have baby-soft and white skin, and a fair complexion. I do not even have to shave, and I have finely styled hair without any of dandruff's unsightly itching or flaking. I keep my hair perfectly groomed, neat, and short at all times. I have exceptionally attractive ears.

You will notice that participants in disasters typically locate the "beginning" of the disaster at a point suggesting their own control over events. A plane crash retold will not begin with the pressure system over the Central Pacific that caused the instability over the Gulf that caused the wind shear at DFW but at some manageable human intersect, with for example the "funny feeling" ignored at breakfast. An account of a 6.8 earthquake will begin not at the overlap of the tectonic plates but more comfortably, at the place in London where we ordered the Spode that shattered the morning the tectonic plates shifted. Had we just gone with the funny feeling. Had we just never ordered the Spode. We all prefer the magical explanation. (page 15)

Sia i baci del destino sia i suoi manrovesci illustrano la fondamentale impotenza personale di ogni individuo sugli eventi veramente significativi della sua vita: cioè, quasi nessuna delle cose importanti ti accade perché l’hai progettata così. Il destino non ti avverte; il destino sbuca sempre da un vicolo e, avvolto nell’impermeabile, ti chiama con un Pss che di solito non riesci neppure a sentire perché stai correndo da o verso qualcosa di importante che hai cercato di pianificare.

The problem is going to be, "Let's see, I spent all day staring at a computer screen and then at night my most meaningful relationships are with the two-dimensional characters who aren't in fact two-dimensional characters . . . Gee, I wonder why I'm lonely and doing a lot of drugs? Could there be any connection between the fact that I've got nothing to do with other people, that I don't really have a fucking clue what it is to have a real life, and the fact that most of my existence is mediated by entertainment that I passively choose to receive?

Nel momento in cui riconosceva quello che c'era su una cartuccia provava la sensazione carica d'ansia che ci fosse qualcosa di meglio su un'altra cartuccia e che potenzialmente se lo stava perdendo. Poi si rese conto che avrebbe avuto tutto il tempo di godersi ogni cartuccia e capì intellettualmente che non aveva senso provare il panico di perdersi qualcosa.

In his numb helpless black isolation he he needs the emotional center of his life, the object of his complete adoration, his fiancée, more than ever; and yet he knows that it is precisely his state of helpless, in-efficacious isolation- a state he is in through exactly zero fault of his own- that is of necessity driving the lovely woman he adores farther and farther away.

DFW:  Isn’t verbosity, the term itself, pejorative? Is this not a loaded question? Verbose is not neutral.   BAG:   Why is it bad to have extra words in a sentence?   DFW:  Doesn’t extra, itself, imply . . . It’s very . . . I don’t think verbosity, in terms of using a lot of words, is always a bad thing artistically. In the kind of writing that we’re talking about, there are probably two big dangers. One is that it makes the reader work harder, and that’s never good. The other is that if the reader becomes conscious that she’s having to work harder because you’re being verbose, now she’s apt not only to dislike the piece of writing; she’s apt to draw certain conclusions about you as a person that are unfavorable. So you run the risk of losing kind of both your logical appeal and your ethical appeal.

Eyes the broad-shouldered faceless character that symbolizes Men’s Room, does Sternberg, and struggles with himself. He’s needed a bowel movement for hours, and since the LordAloft 7:10 lifted things have gotten critical. He tried, back at O’Hare. But he was unable to, because he was afraid to, afraid that Mark, who has the look of someone who never just has to, might enter the rest room and see Sternberg’s shoes under a stall door and know that he, Sternberg, was having a bowel movement in that stall, infer that Sternberg had bowels, and thus organs, and thus a body. Like many Americans of his generation in this awkwardest of post-Imperial decades, an age suspended between exhaustion and replenishment, between input too ordinary to process and input too intense to bear, Sternberg is deeply ambivalent about being embodied; an informing fear that, were he really just an organism, he’d be nothing more than an ism of his organs.

Q: What do you think is magical about fiction? DFW: ... The first line of attack for that question is that there is this existential loneliness in the real world. I don't know what you're thinking or what it's like inside you and you don't know what it's like inside me. In fiction I think we can leap over that wall itself in a certain way... There's another level... A really great piece of fiction for me may or may not take me away and make me forget that I'm sitting in a chair. There's real commercial stuff can do that, and a riveting plot can do that, but it doesn't make me feel less lonely... There's a kind of Ah-ha! Somebody at least for a moment feels about something or sees something the way that I do. It doesn't happen all the time. It's these brief flashes or flames, but I get that sometimes. I feel unalone--intellectually, emotionally, spiritually. I feel human and unalone and that I'm in a deep, significant conversation with another consciousness in fiction and poetry in a way that I don't with other art.

Something they seem to omit to mention in Boston AA when you're new and out of your skull with desperation and ready to eliminate your map and they tell you how it'll all get better and better as you abstain and recover: they somehow omit to mention that the way it gets better and you get better is through pain. Not around pain, or in spite of it. They leave this out, talking instead about Gratitude and Release from Compulsion. There's serious pain in being sober, though, you find out, after time. Then now that you're clean and don't even much want Substances and feeling like you want to both cry and stomp somebody into goo with pain, these Boston AAs start in on telling you you're right where you're supposed to be and telling you to remember the pointless pain of active addiction and telling you that at least this sober pain now has a purpose. At least this pain means you're going somewhere, they say, instead of the repetitive gerbil-wheel of addictive pain. They neglect to tell you that after the urge to get high magically vanishes and you've been Substanceless for maybe six or eight months, you'll begin to start to 'Get In Touch' with why it was that you used Substances in the first place. You'll start to feel why it was you got dependent on what was, when you get right down to it, an anesthetic. 'Getting In Touch With Your Feelings' is another quilted-sampler-type cliche that ends up masking something ghastly deep and real, it turns out. [178: A more abstract but truer epigram that White Flaggers with a lot of sober time sometimes change this to goes something like: 'Don't worry about getting in touch with your feelings, they'll get in touch with you.’] It starts to turn out that the vapider the AA cliche, the sharper the canines of the real truth it covers.

He made a gesture I can't describe: 'Gentlemen, welcome to the world of reality--there is no audience. No one to applaud, to admire. No one to see you. Do you understand? Here is the truth --actual heroism receives no queues up to see it. No one is interested.' He paused again and smiled in a way that was not one bit self-mocking. True heroism is you, alone, in a designated work space. True heroism is minutes, hours, weeks, year upon year of the quiet, precise, judicious exercise of probity and care--with no one there to see or cheer. This is the world. Just you and the job, at your desk. You and the return, you and the cash-flow data, you and the inventory protocol, you and the depreciation schedules, you and the numbers.' His tone was wholly matter-of-fact.

Something they seem to omit to mention in Boston AA when you're new and out of your skull with desperation and ready to eliminate your map and they tell you how it'll all get better and better as you abstain and recover: they somehow omit to mention that the way it gets better and you get better is through pain. Not around pain, or in spite of it. They leave this out, talking instead about Gratitude and Release from Compulsion. There's serious pain in being sober, though, you find out, after time. Then now that you're clean and don't even much want Substances and feeling like you want to both cry and stomp somebody into goo with pain, these Boston AAs start in on telling you you're right where you're supposed to be and telling you to remember the pointless pain of active addiction and telling you that at least this sober pain now has a purpose. At least this pain means you're going somewhere, they say, instead of the repetitive gerbil-wheel of addictive pain. They neglect to tell you that after the urge to get high magically vanishes and you've been Substanceless for maybe six or eight months, you'll begin to start to 'Get In Touch' with why it was that you used Substances in the first place. You'll start to feel why it was you got dependent on what was, when you get right down to it, an anesthetic. 'Getting In Touch With Your Feelings' is another quilted-sampler-type cliche that ends up masking something ghastly deep and real, it turns out. [178: A more abstract but truer epigram that White Flaggers with a lot of sober time sometimes change this to goes something like: 'Don't worry about getting in touch with your feelings, they'll get in touch with you.’] It starts to turn out that the vapider the AA cliche, the sharper the canines of the real truth it covers.

Te occidere possunt sed te edere non possunt nefas est

Não é significativo que, em inglês, as palavras lobster (lagosta), fish (peixe) e chicken (frango) se refiram tanto ao animal quanto à carne, enquanto a maior parte dos mamíferos exige eufemismos como beef (carne de boi) e pork (carne de porco) para nos ajudar a separar a carne que comemos da criatura viva a quem um dia ela pertenceu? Seria isso uma prova de que existe um desconforto profundo a respeito de comer animais superiores, endêmico o bastante para vir à tona no idioma, mas que diminui à medida que nos afastamos da ordem dos mamíferos? (E seria lamb/lamb (cordeiro/cordeiro) o contraexemplo que empana toda essa teoria, ou existiriam motivos especiais, bíblico-históricos, para tal equivalência?)

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DFW’s writing reflects an attitude that is lovely: a touching, and for the most part well-founded, belief that you can explain anything with words if you work hard enough and show your readers sufficient respect.

Let me stop you. I don’t remember your entry on buried verbs. Is that what’s wrong?   BAG:   Yeah, I think they’re unduly abstract.   DFW:  But sometimes, obviously, if you’re referring to litigation, you’ve got to use the buried verb.   BAG:   Right, you can’t always say litigate.   DFW:  Then there’s always the—what do you call it?—buried nouns, like, “We need to dialogue about this,” “You gifted me with this,” which make my stomach hurt even more than the buried verbs. I guess those, a lot of those are more vogue words.   BAG:   Linguists call it functional shift, where you press a noun into service as a verb. Some kinds of functional shift are not so bothersome—using a noun as an adjective, “We’ve got a room problem here,” you know, that kind of thing.   DFW:  But you’re right, yeah, the noun-to-verb thing is more annoying in a vogue-word sense. But you’re right. Buried verbs are a quick way to turn a clean, elegant, simple clause into a clotted nightmare.

Let me stop you. I don’t remember your entry on buried verbs. Is that what’s wrong?   BAG:   Yeah, I think they’re unduly abstract.   DFW:  But sometimes, obviously, if you’re referring to litigation, you’ve got to use the buried verb.   BAG:   Right, you can’t always say litigate.   DFW:  Then there’s always the—what do you call it?—buried nouns, like, “We need to dialogue about this,” “You gifted me with this,” which make my stomach hurt even more than the buried verbs. I guess those, a lot of those are more vogue words.   BAG:   Linguists call it functional shift, where you press a noun into service as a verb. Some kinds of functional shift are not so bothersome—using a noun as an adjective, “We’ve got a room problem here,” you know, that kind of thing.

DFW:  One answer is the fact that people, unless they’re paying attention, tend to confuse fanciness with intelligence or authority. For me, I’ve noodled about this a fair amount because a lot of this sort of language afflicts me. My guess is this: officialese, as spoken by officials, is meant to empty the communication of a certain level of humanity. On purpose.   If I’m delivering a press release as an official, I’m speaking not as David Wallace. I’m speaking as the deputy assistant commissioner in charge of whatever. I’m speaking with and for some sort of bureaucratic entity. My guess is one of the reasons why we as a people tolerate, or even expect, this officialese is that we associate it with a different form of communication than interpersonal—Dave and Bryan talking together. That the people who are speaking are in many senses speaking not as human beings but as the larynx and tongue of a larger set of people, responsibilities, laws, regulations, whatever. And that is probably why, even

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BAG: What do you suppose would happen to an American airline, not necessarily American Airlines, but all the airlines use officialese . . . What do you suppose would happen to that airline if you and I were hired to rewrite all their spiels in good, plain, humane English? Would that be a business drag on that company, or would it be good for them? DFW: I think the really interesting question is why hasn’t this been done before? It would be a fascinating experiment. Here’s my guess. It would be a great marketing device. It would be a way to look different from other airlines. It would sound more human. Right? I mean, we always get these corporations: “We care about you. Therefore, we proactively try to facilitate your growing business needs.” Well, that second clause communicates the opposite of “We care about you” because that second clause isn’t a human-to-human contact.

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According to Wallace, the expectation that art amuses is a 'poisonous lesson for a would-be artist to grow up with,' since it places all of the power with the audience, sometimes breeding resentment on the part of the author. 'I can see it in myself and in other young writers,' he told McCaffery: 'this desperate desire to please coupled with a kind of hostility to the reader.' Wallace expressed his 'hostility' by writing unwieldy sentences, refusing to fulfill readers' expectations, and 'bludgeoning the reader with data'--all strategies he used to wrestle back some of the power held by modern audiences.

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