How To Write Partial Quotes

In this spirit, Marxists recognize that all social analyses, no matter which theoretical framework is used to produce them, are partial and never complete or finished, No one can understand or write the whole story about how a society is structured and how it is changing.

Why not admit that my dissatisfaction reveals an excessive ambition, perhaps a megalomaniac delirium? For the writer who wants to annul himself in order to give voice to what is outside him, two paths open: either write a book that could be the unique book, that exhausts the whole in its pages; or write all books, to pursue the whole through its partial images. The unique book, which contains the whole, could only be the sacred text, the total world revealed. But I do not believe totality can be contained in language; my problem is what remains outside, the unwritten, the unwritable. The only way left me is that writing of all books, writing the books of all possible authors. If I think I must write one book, all the problems of how this book should be and how it should not be block me and keep me from going forward. If, on the contrary, I think that I am writing a whole library, I feel suddenly lightened: I know that whatever I write will be integrated, contradicted, balanced, amplified, buried by the hundreds of volumes that remain for me to write.

Evenings I sit in the hostel kitchen, writing, with a pot of strong tea and a candle for comfort. The immense quiet is broken only by those snaps and creaks that inhabit old houses. I am partial to old things: old peeling doors, rusty gates, overgrown paths. Old things know how to relinquish the past; they have learned how to make peace. — Janice D. Soderling, from “Vanitas,” Literary Bohemian (No. 1, November 2008)

Give me a scholar, therefore, who is able to think and to write, to look with an eye of discernment into things, and to do business himself, if called upon, who hath both civil and military knowledge; one, moreover, who has been in camps, and has seen armies in the field and out of it; knows the use of arms, and machines, and warlike engines of every kind; can tell what the front, and what the horn is, how the ranks are to be disposed, how the horse is to be directed, and from whence to advance or to retreat; one, in short, who does not stay at home and trust to the reports of others: but, above all, let him be of a noble and liberal mind; let him neither fear nor hope for anything; otherwise he will only resemble those unjust judges who determine from partiality or prejudice, and give sentence for hire: but, whatever the man is, as such let him be described.

I am completely an elitist in the cultural but emphatically not the social sense. I prefer the good to the bad, the articulate to the mumbling, the aesthetically developed to the merely primitive, and full to partial consciousness. I love the spectacle of skill, whether it's an expert gardener at work or a good carpenter chopping dovetails. I don't think stupid or ill-read people are as good to be with as wise and fully literate ones. I would rather watch a great tennis player than a mediocre one, unless the latter is a friend or a relative. Consequently, most of the human race doesn't matter much to me, outside the normal and necessary frame of courtesy and the obligation to respect human rights. I see no reason to squirm around apologizing for this. I am, after all, a cultural critic, and my main job is to distinguish the good from the second-rate, pretentious, sentimental, and boring stuff that saturates culture today, more (perhaps) than it ever has. I hate populist [shit], no matter how much the demos love it.

The relationship between the Sophotechs and the men as depicted in that tale made no sense. How could they be hostile to each other?” Diomedes said, “Aren’t men right to fear machines which can perform all tasks men can do, artistic, intellectual, technical, a thousand or a million times better than they can do? Men become redundant.” Phaethon shook his head, a look of distant distaste on his features, as if he were once again confronted with a falsehood that would not die no matter how often it was denounced. In a voice of painstaking patience, he said: “Efficiency does not harm the inefficient. Quite the opposite. That is simply not the way it works. Take me, for example. Look around: I employed partials to do the thought-box junction spotting when I built this ship. My employees were not as skilled as I was in junction spotting. It took them three hours to do the robopsychology checks and hierarchy links I could have done in one hour. But they were in no danger of competition from me. My time is too valuable. In that same hour it would have taken me to spot their thought-box junction, I can earn far more than their three-hour wages by writing supervision architecture thought flows. And it’s the same with me and the Sophotechs. “Any midlevel Sophotech could have written in one second the architecture it takes me, even with my implants, an hour to compose. But if, in that same one second of time, that Sophotech can produce something more valuable—exploring the depth of abstract mathematics, or inventing a new scientific miracle, anything at all (provided that it will earn more in that second than I earn in an hour)—then the competition is not making me redundant. The Sophotech still needs me and receives the benefit of my labor. Since I am going to get the benefit of every new invention and new miracle put out on the market, I want to free up as many of those seconds of Sophotech time as my humble labor can do. “And I get the lion’s share of the benefit from the swap. I only save him a second of time; he creates wonder upon wonder for me. No matter what my fear of or distaste for Sophotechs, the forces in the marketplace, our need for each other, draw us together. “So you see why I say that not a thing the Silent One said about Sophotechs made sense. I do not understand how they could have afforded to hate each other. Machines don’t make us redundant; they increase our efficiency in every way. And the bids of workers eager to compete for Sophotech time creates a market for merely human work, which it would not be efficient for Sophotechs to underbid.

Just listen to Frederick Douglass, a nineteenth-century slave who taught himself how to read and write, as he expresses his view of how Christian America was: Between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference—so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt and wicked…. I love the pure, peaceable, and impartial Christianity of Christ; I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity.14

Our clever friend Feynman demonstrated how to write down the Equation of the Universe in a single line. Here it is: U = 0 U is a definite mathematical function, the total unworldliness. It's the sum of contributions from all the piddling partial laws of physics. To be precise, U = Unewton + Ueinstein +.... Here, for instance, the Newtonian mechanical unworldiness Unewton is defined by Unewton = (F - ma)^2; the Einstein mass-energy Unworldliness is definedby Ueinstein = (E - mc^2) ^2; and so forth. Because every contribution is positive or zero, the only way that the total U can vanish is for every contribution to vanish, so U = 0 implies F=ma, E=mc^2, and any other past or future law you care to include! Thus we can capture all the laws of physics we know, and accommodate all the laws yet to be discovered, in one unified equation. The Theory of Everything!!! But it's a complete cheat, of course, because there is no way to use (or even define) U, other than to deconstruct it into its separate pieces and then use those.

The anarchists cannot consider, like the collectivists, that a remuneration which would be proportionate to the hours of labour spent by each person in the production of riches may be an ideal, or even an approach to an ideal, society. Without entering here into a discussion as to how far the exchange value of each merchandise is really measured now by the amount of labour necessary for its production—a separate study must be devoted to the subject—we must say that the collectivist ideal seems to us merely unrealizable in a society which has been brought to consider the necessaries for production as a common property. Such a society would be compelled to abandon the wage-system altogether. It appears impossible that the mitigated individualism of the collectivist school could co-exist with the partial communism implied by holding land and machinery in common—unless imposed by a powerful government, much more powerful than all those of our own times. The present wage-system has grown up from the appropriation of the necessaries for production by the few; it was a necessary condition for the growth of the present capitalist production; and it cannot outlive it, even if an attempt be made to pay to the worker the full value of his produce, and hours-of-labour-checks be substituted for money. Common possession of the necessaries for production implies the common enjoyment of the fruits of the common production; and we consider that an equitable organization of society can only arise when every wage-system is abandoned, and when everybody, contributing for the common well-being to the full extent of his capacities, shall enjoy also from the common stock of society to the fullest possible extent of his needs.

She'd loved birds long before her physical limitations kept her grounded. She'd found a birding diary of her grandmother's in a trunk in the attic when she was Frankie's age, and when she asked her father about it, he dug through boxes on a shelf high above her head, handing down a small pair of binoculars and some field guides. She'd seen her first prothonotary warbler when she was nine, sitting alone on a tupelo stump in the forest, swatting at mosquitoes targeting the pale skin behind her ears. She glanced up from the book she was reading only to be startled by an unexpected flash of yellow. Holding her breath, she fished for the journal she kept in her pocket, focusing on the spot in the willow where he might be. A breeze stirred the branches, and she saw the brilliant yellow head and underparts standing out like petals of a sunflower against the backdrop of leaves; the under tail, a stark white. His beak was long, pointed and black; his shoulders a mossy green, a blend of the citron yellow of his head and the flat slate of his feathers. He had a black dot of an eye, a bead of jet set in a field of sun. Never had there been anything so perfect. When she blinked he disappeared, the only evidence of his presence a gentle sway of the branch. It was a sort of magic, unveiled to her. He had been hers, even if only for a few seconds. With a stub of pencil- 'always a pencil,' her grandmother had written. 'You can write with a pencil even in the rain'- she noted the date and time, the place and the weather. She made a rough sketch, using shorthand for her notes about the bird's coloring, then raced back to the house, raspberry canes and brambles speckling bloody trails across her legs. In the field guide in the top drawer of her desk, she found him again: prothonotary warbler, 'prothonotary' for the clerks in the Roman Catholic Church who wore robes of a bright yellow. It made absolute sense to her that something so beautiful would be associated with God. After that she spent countless days tromping through the woods, toting the drab knapsack filled with packages of partially crushed saltines, the bottles of juice, the bruised apples and half-melted candy bars, her miniature binoculars slung across one shoulder. She taught herself how to be patient, how to master the boredom that often accompanied careful observation. She taught herself how to look for what didn't want to be seen.

Everyone wants to be successful rather than forgotten, and everyone wants to make a difference in life. But that is beyond the control of any of us. If this life is all there is, then everything will eventually burn up in the death of the sun and no one will even be around to remember anything that has ever happened. Everyone will be forgotten, nothing we do will make any difference, and all good endeavors, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever. That is what the Christian faith promises. “In the Lord, your labor is not in vain,” writes Paul in the first letter to the Corinthians, chapter 15, verse 58. He was speaking of Christian ministry, but Tolkien’s story shows how this can ultimately be true of all work. Tolkien had readied himself, through Christian truth, for very modest accomplishment in the eyes of this world. (The irony is that he produced something so many people consider a work of genius that it is one of the bestselling books in the history of the world.) What about you? Let’s say that you go into city planning as a young person. Why? You are excited about cities, and you have a vision about how a real city ought to be. You are likely to be discouraged because throughout your life you probably will not get more than a leaf or a branch done. But there really is a New Jerusalem, a heavenly city, which will come down to earth like a bride dressed for her husband (Revelation 21–22). Or let’s say you are a lawyer, and you go into law because you have a vision for justice and a vision for a flourishing society ruled by equity and peace. In ten years you will be deeply disillusioned because you will find that as much as you are trying to work on important things, so much of what you do is minutiae. Once or twice in your life you may feel like you have finally “gotten a leaf out.” Whatever your work, you need to know this: There really is a tree. Whatever you are seeking in your work—the city of justice and peace, the world of brilliance and beauty, the story, the order, the healing—it is there. There is a God, there is a future healed world that he will bring about, and your work is showing it (in part) to others. Your work will be only partially successful, on your best days, in bringing that world about. But inevitably the whole tree that you seek—the beauty, harmony, justice, comfort, joy, and community—will come to fruition. If you know all this, you won’t be despondent because you can get only a leaf or two out in this life. You will work with satisfaction and joy. You will not be puffed up by success or devastated by setbacks. I just said, “If you know all this.” In order to work in this way—to get the consolation and freedom that Tolkien received from his Christian faith for his work—you need to know the Bible’s answers to three questions: Why do you want to work? (That is, why do we need to work in order to lead a fulfilled life?) Why is it so hard to work? (That is, why is it so often fruitless, pointless, and difficult?) How can we overcome the difficulties and find satisfaction in our work through the gospel? The rest of this book will seek to answer those three questions in its three sections, respectively.

What are all these guises, aspects, presentations? Only manifestations of what we all are at different times, according to how these needs are pulled out of us. I write in these bald words the deepest lessons of my life, the truest substance of what I have learned. I am not only a Chronicler of Zone Three, or only partially, for I also share in Al-Ith's condition of being ruler insofar as I can write of her, describe her. I am woman with her (though I am man) as I write of her femaleness - and Dabeeb's. I am Ben Ata when I summon him into my mind and try to make him real. I am...what I am at the moment I am that...

have assembled a partial list: Dee Brown, Bury My Heart at Wounded Knee: An Indian History of the American West; Peter Kolchin, American Slavery: 1619–1877; Henry Louis Gates Jr., Stony the Road: Reconstruction, White Supremacy, and the Rise of Jim Crow; Tina Cassidy, Mr. President, How Long Must We Wait?: Alice Paul, Woodrow Wilson, and the Fight for the Right to Vote; Taylor Branch, Parting the Waters: America in the King Years, 1954–63; and Annette Gordon-Reed, On Juneteenth. I would also recommend reading writings by or about some of the pivotal figures in the fight for political equality, such as Frederick Douglass, W.E.B. Du Bois, Susan B. Anthony, and Martin Luther King Jr.

Your expenses grow to match your income. As the decades pass and you realize that no, you’re not going to save the world, the money becomes a more and more important part of the justification. And when you have kids, you’re stuck; it’s much easier to deprive yourself of money (and what it buys) than to deprive your children of money. More important, you internalize the rationalizations for the work you are doing. It’s easier to think that underwriting new debt offerings really is saving the world than to think that you are underwriting new debt offerings, because of the money, instead of saving the world. And this goes for many walks of life. It’s easier for college professors to think that, by training the next generation of young minds (or, even more improbably, writing papers on esoteric subjects), they are changing the world than to think that they are teaching and researching instead of changing the world. Sure, there are self-parodying, economically delusional, psychotherapy-needing, despicable people on Wall Street . . . but there are also a lot of people who went there because it was easy and stayed because they decided they couldn’t afford not to and talked themselves into it. A college student asked me at a book talk what I thought about undergraduates who go work on Wall Street. And individually, I have nothing against them, although I do think they should do their best to keep their expenses down so they will be able to switch careers later. But as a system, it’s a bad thing that a small handful of highly profitable firms are able to invest those profits into skimming off some of the top students at American universities—universities that, even if nominally private, are partially funded by taxpayer money in the form of research grants and federal subsidies for student loans—and absorbing them into the banking-consulting-lawyering Borg.7

In summary, time is not an illusion, but the flow of time is. So is change. In spacetime, the future exists and the past doesn't disappear. When we combine Einstein's classical spacetime with quantum mechanics, we get quantum parallel universes as we saw in Chapter 8. This means that there are many pasts and futures that are all real-but this in no way diminishes the unchanging mathematical nature of the full physical reality. This is how I see it. However, although this idea of an unchanging reality is venerable and dates back to Einstein, it remains controversial and subject to vibrant scientific debate, with scientists I greatly respect expressing a spectrum of views. For example, in his book The Hidden Reality, Brian Greene expresses unease toward letting go of the notions that change and creation are fundamental, writing, "I'm partial to there being a process, however tentative...that we can imagine generating the multiverse." Lee Smolin goes further in his book Time Reborn, arguing that not only is change real, but that indeed time may be the only thing that's real. At the other end of the spectrum, Julian Barbour argues in his book The End of Time not only that change is illusory, but that one can even describe physical reality without introducing the time concept at all.

I sat at my desk, poured myself a glass of wine, and pondered life...my profession...was it meaningless? I took a long, drawn-back swig of the bourbon and slammed down the glass. I only then noticed the stream of filtered light illuminating through the window, through the partially drawn shades. It was beautiful. I thought to myself, "I am a critic. My life is criticizing the works of others, the joys of others, the very essence of what others have toiled, agonized and gone mad over. "I am a critic. I write in a magazine about how I don't like what someone else likes, merely because they wrote it." Write what you love, they always say. "I am a hater," I said, pondering the beautiful sunlight and my glass of alcohol, "...but I hate for the enjoyment of others.

One text, A Book on Breath by the Master Great Nothing of Sung-Shan, offered this advice: Lie down every day, pacify your mind, cut off thoughts and block the breath. Close your fists, inhale through your nose, and exhale through your mouth. Do not let the breathing be audible. Let it be most subtle and fine. When the breath is full, block it. The blocking (of the breath) will make the soles of your feet perspire. Count one hundred times “one and two.” After blocking the breath to the extreme, exhale it subtly. Inhale a little more and block (the breath) again. If (you feel) hot, exhale with “Ho.” If (you feel) cold, blow the breath out and exhale it with (the sound) “Ch’ui.” If you can breathe (like this) and count to one thousand (when blocking), then you will need neither grains nor medicine. Today, breathholding is associated almost entirely with disease. “Don’t hold your breath,” the adage goes. Denying our bodies a consistent flow of oxygen, we’ve been told, is bad. For the most part, this is sound advice. Sleep apnea, a form of chronic unconscious breathholding, is terribly damaging, as most of us know by now, causing or contributing to hypertension, neurological disorders, autoimmune diseases, and more. Breathholding during waking hours is injurious as well, and more widespread. Up to 80 percent of office workers (according to one estimate) suffer from something called continuous partial attention. We’ll scan our email, write something down, check Twitter, and do it all over again, never really focusing on any specific task. In this state of perpetual distraction, breathing becomes shallow and erratic. Sometimes we won’t breathe at all for a half minute or longer. The problem is serious enough that the National Institutes of Health has enlisted several researchers, including Dr. David Anderson and Dr. Margaret Chesney, to study its effects over the past decades. Chesney told me that the habit, also known as “email apnea,” can contribute to the same maladies as sleep apnea. How could modern science and ancient practices be so at odds?

By the time he was in high school, his family had moved to Miami. Bezos was a straight-A student, somewhat nerdy, and still completely obsessed with space exploration. He was chosen as the valedictorian of his class, and his speech was about space: how to colonize planets, build space hotels, and save our fragile planet by finding other places to do manufacturing. “Space, the final frontier, meet me there!” he concluded. He went to Princeton with the goal of studying physics. It sounded like a smart plan until he smashed into a course on quantum mechanics. One day he and his roommate were trying to solve a particularly difficult partial differential equation, and they went to the room of another person in the class for help. He stared at it for a moment, then gave them the answer. Bezos was amazed that the student had done the calculation—which took three pages of detailed algebra to explain—in his head. “That was the very moment when I realized I was never going to be a great theoretical physicist,” Bezos says. “I saw the writing on the wall, and I changed my major very quickly to electrical engineering and computer science.” It was a difficult realization. His heart had been set on becoming a physicist, but finally he had confronted his own limits.

The worst type of research on this will tend to produce a monocausal explanation—it will assume that everything that happens in a given period is due to one factor. Lockdown skeptics sometimes have the tendency to ascribe the whole economic downturn through this pandemic to government policies, for example, ignoring that the virus clearly disrupted much private economic activity anyway. Even at the time of writing in December 2020, those most critical of how state governments reacted to the pandemic continue to talk of “lockdown policies” as shorthand for any public health interventions introduced since February 2020, even though a lot of the initial restrictions I describe as lockdown in this chapter have since been lifted in most places, either partially or fully.4 So defining what lockdowns are and what they are not is critical.

Similarly, the sciences could be demystified for liberal arts types like me. We could write our way into at least a partial understanding of many subjects whose language of numbers and symbols has scared us away.

For of course I am completely an elitist, in the cultural but emphatically not the social sense. I prefer the good to the bad, the articulate to the mumbling, the aesthetically developed to the merely primitive, and full to partial consciousness. I love the spectacle of skill, whether it’s an expert gardener at work, or a good carpenter chopping dovetails, or someone tying a Bimini hitch that won’t slip. I don’t think stupid or ill-read people are as good to be with as wise and fully literate ones. I would rather watch a great tennis player than a mediocre one, unless the latter is a friend or a relative. Consequently, most of the human race doesn’t matter much to me, outside the normal and necessary frame of courtesy and the obligation to respect human rights. I see no reason to squirm around apologizing for this. I am, after all, a cultural critic, and my main job is to distinguish the good from the second-rate, pretentious, sentimental, and boring stuff that saturates culture today, more (perhaps) than it ever has. I hate populist kitsch, no matter how much of the demos loves it. To me, it is a form of manufactured tyranny. Some Australians feel this is a confession of antidemocratic sin; but I am no democrat in the field of the arts, the only area—other than sports—in which human inequality can be displayed and celebrated without doing social harm. I have never looked down on spectator sports or on those who enjoy them—it’s just that, due perhaps to some deformity in my upbringing, I’ve never been particularly keen on watching them or felt concerned about which team, crew, or side won.

After reading Bambara, I wondered for the first time how great an American sentence, paragraph, or book could be if it wasn't, at least partially, written to and for black Americans in the Deep South.

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