Libraries Essay Quotes

I liked to sit in the library to write essays, allowing my sense of time and personal identity to dissolve as the light dimmed outside the windows.

Well-run libraries are filled with people because what a good library offers cannot be easily found elsewhere: an indoor public space in which you do not have to buy anything in order to stay.

There is a line of poetry, a sentence in a fable, a word in an essay, by which my existence is justified; find that line, and immortality is assured.

Gatsby is a critique of the American Dream. The only people who end up rich or successful in the novel are the ones who start out that way. Almost everyone else ends up dead or destitute. And it’s a critique of the kind of vapid capitalism that can’t find anything more interesting to do with money than try to make more of it. The book lays bare the carelessness of the entitled rich—the kind of people who buy puppies but won’t take care of dogs, or who purchase vast libraries of books but never read any of them.

As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value to you than a much smaller amount if you have not thought it over for yourself; because only through ordering what you know by comparing every truth with every other truth can you take complete possession of your knowledge and get it into your power.

As I write this it’s occurring to me that the books I most adore are the ones that archive the people who have handled them—dogears, or old receipts used as bookmarks (always a lovely digression). Underlines and exclamation points, and this in an old library book! The tender vandalisms by which, sometimes, we express our love.

I hope you’ll understand that I am not quoting those great words lightly. I do mean it. Knowledge sets us free, art sets us free. A great library is freedom.

Everything will be destroyed no matter how hard we work to create it. The idea terrifies me. I want tiny permanents. I want gigantic permanents! I want what I think and who I am captured in an anthology of indulgence I can comfortingly tuck into a shelf in some labyrinthine library.

Of all the ways of acquiring books, writing them oneself is regarded as the most praiseworthy method. — Walter Benjamin, "Unpacking My Library

But, in fact, a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life.

More than anything, memory resembles a library in alphabetical disorder, and with no collected works by anyone.

Knowledge sets us free, art sets us free. A great library is freedom...and that freedom must not be compromised. It must be available to all who need it, when they need it, and that's always.

You are more likely to find three TVs inside a randomly selected house than you are to find a single book that is or was not read to pass an exam, to please God, or to be a better cook.

When I was a schoolboy in England, the old bound volumes of Kipling in the library had gilt swastikas embossed on their covers. The symbol's 'hooks' were left-handed, as opposed to the right-handed ones of the Nazi hakenkreuz, but for a boy growing up after 1945 the shock of encountering the emblem at all was a memorable one. I later learned that in the mid-1930s Kipling had caused this 'signature' to be removed from all his future editions. Having initially sympathized with some of the early European fascist movements, he wanted to express his repudiation of Hitlerism (or 'the Hun,' as he would perhaps have preferred to say), and wanted no part in tainting the ancient Indian rune by association. In its origin it is a Hindu and Jainas symbol for light, and well worth rescuing.

Over the summer I missed the periods of intense academic concentration that helped to relax me during term time. I liked to sit in the library to write essays, allowing my sense of time and personal identity to dissolve as the light dimmed outside the windows.

On less lucid evenings, every library is a haunted cemetery.

Nothing on earth or beyond it is closed to the power of man's reason.

Surely the Board knows what democracy is. It is the line that forms on the right. It is the don’t in Don’t Shove. It is the hole in the stuffed shirt through which the sawdust slowly trickles; it is the dent in the high hat. Democracy is the recurrent suspicion that more than half the people are right more than half the time. It is the feeling of privacy in the voting booths, the feeling of communion in the libraries, the feeling of vitality everywhere. Democracy is the score at the beginning of the ninth. It is an idea which hasn’t been disproved yet, a song the words of which have not gone bad. It’s the mustard on the hot dog and the cream in the rationed coffee. Democracy is a request from a War Board, in the middle of a morning in the middle of a war, wanting to know what democracy is.

Librarians are trained to be polite, patient, and helpful, no matter who stands across the reference desk.The most important thing is that we look them in the eye and take them seriously. Our work demands that we become dreamers, holding onto hope that our society can be better, that we affirm for our patrons that they are still part of this society, no matter how marginalized they have become. I was raised on the notion that the public library is a civilizing institution. And if our work calms someone's demons or teaches someone else how to treat the mentally ill with respect, then I am proud to be part of the process.

Fiction is really often much more useful than lived experience; it takes much less time, costs nothing (from the library), and it comes in a manageable, orderly form. You can understand it. Experience just steamrollers over you and you begin to see what happened only years and years later, if ever. Fiction is much better than reality at providing factual, psychological, and moral understanding.

When one tells a story, one has to choose where to stop. So, for every story, there’s an infinite number of endings, a library’s worth of endings, every book a new chance. Perhaps, for us, for all of us, there are so many endings that they can’t all be heartbreaking and baffling. There must be a place to stop that is just a step into a new possibility.

I want to give just a slight indication of the influence the book has had. I knew that George Orwell, in his second novel, A Clergyman's Daughter , published in 1935, had borrowed from Joyce for his nighttime scene in Trafalgar Square, where Deafie and Charlie and Snouter and Mr. Tallboys and The Kike and Mrs. Bendigo and the rest of the bums and losers keep up a barrage of song snatches, fractured prayers, curses, and crackpot reminiscences. But only on my most recent reading of Ulysses did I discover, in the middle of the long and intricate mock-Shakespeare scene at the National Library, the line 'Go to! You spent most of it in Georgina Johnson's bed, clergyman's daughter.' So now I think Orwell quarried his title from there, too.

Altruism holds that man has no right to exist for his own sake, that service to others is the only moral justification of his existence, and that self-sacrifice is his highest moral duty. The political expression of altruism is collectivism or statism, which holds that man's life and work belong to the state - to society, to the group, the gang, the race, the nation - and that the state may dispose of him in any way it pleases for the sake of whatever it deems to be its own tribal, collective good.

Libraries are not failing "because they are libraries." Neglected libraries get neglected, and this cycle, in time, provides the excuse to close them. Well-run libraries are filled with people because what a good library offers cannot be easily found elsewhere: an indoor public space in which you do not have to buy anything in order to stay.

All the Jane Austen in the library cannot wash the Queens from this little hand.

The distance between the library and the bedroom is astronomical

When I had no books and had to learn everything I needed off by heart, and when I had to hide what books I had, I promised myself a library filled with the best editions I could afford. I have it now. Books bought out of books. A red room with deep chairs and a fireplace lit. Books of every kind, but no paperbacks, and certain shelves where First Editions are. This is not my study, where there are plenty of paperbacks, it is a contemplative island cut off from busyness, set outside of time.

Getting rid of most of my personal library comported nicely with my longheld fantasy of traveling light, existing with minimal encumbrances, living simply. A fantasy it has always been, for the longr I have lived, the heavier has my equipage grown.

The library is the place where I could borrow first Grover’s philosophical tome, then a couple of Choose Your Own Adventures I could cheat at, and later a stack of mysteries I could spoil for myself, all attempts to look for some other way of understanding who I was.

I exercised my mental muscles in the library, and lo and behold, I transformed myself from a casual reader into a focused one. So it was more than just free books, but also free space and a culture that reinforced settling down, deep reading, thinking, imagining, and exploring with my mind. I am no doubt a writer today because I had a place to go as a kid, where I knew stories were essential, and where everybody also reveled in the wonder within books.

If we could see souls instead of bodies, what would be beautiful? What is the first thing people would know about you? What would you be most afraid of them seeing? Who would you impress? Who would you love? What would you adjust as you walked past the mirror? What kind of work would you be in? What would your goals be, how would you strive to be better if what you collected in the bank or put on your body or attached next to your name on a business card no longer affected what people saw? Would you spend your time in gyms and stores or in libraries and temples? Who would you let yourself fall in love with? What would your “type” be? Tall, dark, and handsome or creative, kind, and self-aware? What would happen if we could see people not as “bad,” but as… blocked? If we could see the ways they’ve packed away their pain, or how they hold a belief that keeps them away from being kind to others? What would happen if we realized our bodies never wanted anything more than to feel connected, and acted out on nothing more than their false ideas of being separate, different, exiled, the odd one out, the almost-but-notgood-enough? What would happen if we embraced our desire to play out and finagle with our individualism, but eventually returned to the knowing that we are all just energy fields? And where would we be if we realized that we were all from the same one? What would happen if we realized we really weren’t that different at all?

Words written fifty years ago, a hundred years ago, a thousand years ago, can have as much of this power today as ever they had it then to come alive for us and in us and to make us more alive within ourselves. That, I suppose, is the final mystery as well as the final power of words: That not even across great distances of time and space do they ever lose their capacity for becoming incarnate. And when these words tell of virtue and nobility, when they move closer to that truth and gentleness of spirit by which we become fully human, the reading of them is sacramental; and a library is as holy a place as any temple is holy because through the words which are treasured in it the Word itself becomes flesh again and again and dwells among us and within us, full of grace and truth. Frederick Buechner, A Room Called Remember, in an essay called The Speaking and Writing of Words.

The book lays bare the carelessness of the entitled rich—the kind of people who buy puppies but won’t take care of dogs, or who purchase vast libraries of books but never read any of them.

Only those books come down which deserve to last. Gilt edges, vellum, and morocco, and presentation-copies to all the libraries, will not preserve a book in circulation beyond its intrinsic date.

Y que es preciso que los pueblos lean para que aprendan no sólo el verdadero sentido de la libertad, sino el sentido actual de la comprensión mutua y de la vida. — Dime qué lees y te diré quién eres

If I was set an essay on Friday, I’d spend three hours on Saturday morning in the library. Was that normal? I didn’t know. What I did know was that I felt less prone to depression and more normal walking through Venice or staring out over the lake in Zurich. At home I wrestled continually with my moods. The black thing inside me gnawed like a rat at my self-esteem and self-confidence. I felt there was a happy person inside me too, who wanted to enjoy life, to be normal, but my feelings of self-loathing and the deep distrust I had towards my father wouldn’t allow that sunny person to come out. When the black thing had an iron grip on me, I couldn’t even look at my father: Did you do bad things to me when I was little? Like a line from a song stuck in your brain, the words ran through my head and never once came out of my mouth. Not that I needed to say what was in my mind. I was sure Father could read my thoughts in my moods, in the blank, dead stare of my eyes. It was hardly surprising that there was always an atmosphere of strain and awkwardness in the house, and the blame was always mine: Alice and her moods, Alice and her anorexia; Alice and her low self-esteem; Alice and her inescapable feelings of loss and emptiness.

I am merely pointing to the fact that, in England, popular imaginative literature is a field that left-wing thought has never begun to enter. All fiction from the novels in the mushroom libraries downwards is censored in the interests of the ruling class. And boys’ fiction above all, the blood-and-thunder stuff which nearly every boy devours at some time or other, is sodden in the worst illusions of 1910. The fact is only unimportant if one believes that what is read in childhood leaves no impression behind.

I used to think printing things made them permanent, but that seems so silly now. Everything will be destroyed no matter how hard we work to create it. The idea terrifies me. I want tiny permanents. I want gigantic permanents! I want what I think and who I am captured in an anthology of indulgence I can comfortingly tuck into a shelf in some labyrinthine library. Everyone thinks they’re special—my grandma for her Marlboro commercials, my parents for discos and the moon. You can be anything, they tell us. No one else is quite like you. But I searched my name on Facebook and got eight tiny pictures staring back. The Marina Keegans with their little hometowns and relationship statuses. When we die, our gravestones will match. HERE LIES MARINA KEEGAN, they will say. Numbers one, two, three, four, five, six, seven, eight.

Shall I apologize translation? Why but some hold (as for their free-hold) that such conversion is the subversion of Universities. God holde with them, and withholde them from impeach or empair. It were an ill turne, the turning of Bookes should be the overturning of Libraries.

My car was not gross; it was occupied, cluttered, cramped. It became an extension of my bedroom, and thus an extension of myself. I had two bumper stickers on the back: REPUBLICANS FOR VOLDEMORT and the symbol for the Equal Rights Campaign. On the back side windows were OBAMA ’08 signs that my parents made me take down because they “dangerously blocked my sight lines.” The trunk housed my guitar but was also the library, filled with textbooks and novels, the giant tattered copy of The Complete Works of William Shakespeare and all one hundred chapters of Harry Potter on tape.

15. Specific mentions of Keats, Swan Lake, Andy Warhol, Salvador Dalí, Othello, Islamic architecture, Shakespeare, Monet’s lilies, Hemingway, Milton, and libraries appear throughout this collection. How do these scholarly and artistic references enhance the more informal tone of Keegan’s prose?

Our eyes are holden that we cannot see things that stare us in the face, until the hour arrives when the mind is ripened; then we behold them, and the time when we saw them not is like a dream. — Ralph Waldo Emerson, from “Spiritual Laws,” Essays and Lectures. (Library of America November 15, 1983)

Each letter is part memoir, part intellectual coming-of-age, part reaction to having read, loved, studied, and taught the work of these timeless writers. Libraries are full of essays and literary studies about these authors, but a letter is more personal and intimate. These letters reflect my own relationship with the authors—what they have taught me about myself, but also what they can offer the reader.

There are probably few more interesting date options than lazily wandering the aisles of a library or a bookstore. Better if you’re getting paid for it. Not that we were on dates or that we were dating. That would be untrue. But if you were inclined to get to know someone, to show them a piece of yourself, to perhaps fall a little bit in love, you’d be hard-pressed to find a better way than by spending hours picking up books, flipping them open, and talking about what you find inside.

Twenty thousand schoolkids and two thousand adults entered the Save the Books essay contest in LA, which offered round-trip tickets to Europe among its prizes. The essay subject was “What the Library Means to Me.” Ray Bradbury was one of the judges. The winning essays were deep, disquieting, and darkly emotional. Most of them read like confessions of an almost brutal sense of loneliness, eased only by a place like the library, where lonely people can feel slightly less lonely together.

I tell this story because of what knowledge it began in me—the complexity of love, the shape-shifting heaviness of grief, and the possibility of tragedy. I tell this story because she left before the end and I’m trying to find her in the darkness. And with her, a piece of myself. I tell this story because I believe that somewhere, still, two teenagers are standing outside a library, and their eyes are ringed with tears. And in this place, she hugs me, and I whisper in her ear, and anything is possible, for anyone. Forever.

The largest library in disorder is not so useful as a smaller but orderly one; in the same way the greatest amount of knowledge, if it has not been worked out in one's own mind, is of less value than a much smaller amount that has been fully considered. For it is only when a man combines what he knows from all sides, and compares one truth with another, that he completely realises his own knowledge and gets it into his power. A man can only think over what he knows, therefore he should learn something; but a man only knows what he has pondered.

Another thing I liked about the Dewey decimal system was that it could sometimes function as a secret code. Every once in a while during my high school years, I would hesitantly and cautiously type “gay” into a search bar in a card catalog. Just “gay,” as if more specificity would kill me right on the spot. Libraries were the only space I felt remotely comfortable even acknowledging the question—which didn’t yet even have words or language, just the faint outline of the punctuation. And where if not a library could I go to understand the unknown, to expand my world, to make sense out of gibberish? I would type “gay” and then survey the titles that came up and then click the window closed without ever doing any further exploring. I didn’t know what I thought I might find if I actually went to the aisle where the books were. A very quiet gay bar, perhaps? I figured it wasn’t worth the risk. But as I closed the screen, I memorized the Dewey decimal number of the section where, I presumed, a mirror ball sprinkled stardust across the aging carpet and the rows of books waiting to be opened.

Perhaps the thing that is even more overflowing with possibility than a crush is love. In whatever form it takes, from whatever context it is drawn. With a crush, after all, there are sort of only two outcomes when you get down to it: it will bloom or it will wither. But love? Love seems to have infinite possible beginnings, endings, permutations, subtle shifts, and seismic changes. Love, I’ve learned, is different every time you look at it. Love is every possible love story all at once. Love is a library. And nothing is as fat with possibility as a library.

In two months, I think, my college job will end. In two months I will have no office, no college, no salary, no home. Everything will be different. But, I think, everything already is. When Alice dropped down the rabbit-hole into Wonderland she fell so slowly she could take things from the cupboards and bookshelves on the walls, look curiously at the maps and pictures that passed her by. In my three years as a Cambridge Fellow there’d been lectures and libraries and college meetings, supervisions, admissions interviews, late nights of paper-writing and essay-marking, and other things soaked in Cantabrian glamour: eating pheasant by candlelight at High Table while snow dashed itself in flurries against the leaded glass and carols were sung and the port was passed and the silver glittered upon dark-polished refectory tables. Now, standing on a cricket pitch with a hawk on my hand, I knew I had always been falling as I moved past these things. I could reach out and touch them, pick them off their shelves and replace them, but they were not mine. Not really ever mine. Alice, falling, looked down to see where she was headed, but everything below her was darkness.

In a lending library you see people's real tastes, not their pretended ones, and one thing that strikes you is how completely the 'classical' English novelists have dropped out of favour. It is simply useless to put Dickens, Thackeray, Jane Austen, Trollope, etc. into the ordinary lending library; nobody takes them out. At the mere sight of a nineteenth-century novel people say, 'Oh, but that's OLD!' and shy away immediately. Yet it is always fairly easy to SELL Dickens, just as it is always easy to sell Shakespeare. Dickens is one of those authors whom people are 'always meaning to' read,

When I was a schoolboy in England, the old bound volumes of Kipling in the library had gilt swastikas embossed on their covers. The symbol’s “hooks” were left-handed, as opposed to the right-handed ones of the Nazi hakenkreuz, but for a boy growing up after 1945 the shock of encountering the emblem at all was a memorable one. I later learned that in the mid-1930s Kipling had caused this “signature” to be removed from all his future editions. Having initially sympathized with some of the early European fascist movements, he wanted to express his repudiation of Hitlerism (or “the Hun,” as he would perhaps have preferred to say), and wanted no part in tainting the ancient Indian rune by association. In its origin it is a Hindu and Jain symbol for light, and well worth rescuing. To

Writers allow us to see ourselves more clearly, they express spiritual signposts that assist us find ourselves. Writers’ self-revelations allow us to grasp personal reflections that remain unrealized and indistinct within ourselves. Nuggets of personal perception remain veiled, until we read carefully chosen words sharing the author’s crystallized perceptions. Provocative authors resolutely tap into that robust vein of common yearning and assiduously engineer their way through humankind’s rampant library of collective neurosis. Reading a master’s scintillating prose allows our own inchoate thoughts to shape up under the splendid beam of sunlight that they cast onto pages bearing their soul’s freshly minted words. Their astutely crafted pages conveying everlasting imagery immunizes their work from the harshness of time’s relentless march forward.

Over the summer I missed the periods of intense academic concentration that helped to relax me during term time. I liked to sit in the library to write essays, allowing my sense of time and personal identity to dissolve as the light dimmed outside the windows. I would open fifteen tabs on my web browser while producing phrases like "epistemic rearticulation" and "operant discursive practices." I mostly forgot to eat on days like this and emerged in the evening with a fine, shrill headache. Physical sensations reintroduced themselves to me with a feeling of genuine novelty: breeze felt new, and the sound of birds outside the Long Room. Food tasted impossibly good, as did soft drinks. Afterward I'd print the essay out without even looking over it. When I went to get my feedback, the notes in the margins always said things like "well argued" and sometimes "brilliant." Whenever I got a "brilliant" I took a little photograph of it on my phone and sent it to Bobbi. She would send back: congrats your ego is staggering.

How did you find me?" "I've followed you for a long time." He must have mistaken the look on my face for alarm or fear, and said, "Not literally. I just mean I never lost track." But it wasn't fear, or anything like that. It was an instant of realization I'd have a lot in the coming days: I'd been thinking of him as coming back from the dead, but the fact was he'd been there all along. He'd been alive when I cried in my room over him being gone. He'd been alive when I started a new school without him, the day I made my first friend a Jones Hall, the time I ran into Ethan at the library. Cameron Quick and I had existed simultaneously on the planet during all of those moments. It didn't seem possible that we could have been leading separate lives, not after everything we'd been through together. "...then I looked you up online," he was saying, "and found your mom's wedding announcement from before you changed your name. I didn't even need to do that. It's easy to find someone you never lost." I struggled to understand what he was saying. "You mean...you could have written to me, or seen me, sooner?" "I wanted to. Almost did, a bunch of times." "Why didn't you? I wish you had." And I did, I wished it so much, imagined how it would have been to know all those years that he was there, thinking of me. "Things seemed different for you," he said, matter-of-fact. "Better. I could tell that from the bits of information I found...like an interview with the parents who were putting their kids in your school when it first started. Or an article about that essay contest you won a couple years ago." "You knew about that?" He nodded. "That one had a picture. I could see just from looking at you that you had a good thing going. Didn't need me coming along and messing it up." "Don't say that," I said quickly. Then: "You were never part of what I wanted to forget." "Nice of you to say, but I know it's not true." I knew what he was thinking, could see that he'd been carrying around the same burden all those years as me. "You didn't do anything wrong." It was getting cold on the porch, and late, and the looming topic scared me. I got up. "Let's go in. I can make coffee or hot chocolate or something?" "I have to go." "No! Already?" I didn't want to let him out of my sight. "Don't worry," he said. "Just have to go to work. I'll be around." "Give me your number. I'll call you." "I don't have a phone right now." "Find me at school," I said, "or anytime. Eat lunch with us tomorrow." He didn't answer. "Really," I continued, "you should meet my friends and stuff." "You have a boyfriend," he finally said. "I saw you guys holding hands." I nodded. "Ethan." "For how long?" "Three months, almost." I couldn't picture Cameron Quick dating anyone, though he must have at some point. If I'd found Ethan, I was sure Cameron had some Ashley or Becca or Caitlin along the way. I didn't ask. "He's nice," I added. "He's..." I don't know what I'd planned to say, but whatever it was it seemed insignificant so I finished that sentence with a shrug. "You lost your lisp." And about twenty-five pounds, I thought. "I guess speech therapy worked for both of us." He smiled. "I always liked that, you know. Your lisp. It was...you." He started down the porch steps. "See you tomorrow, okay?" "Yeah," I said, unable to take my eyes off of him. "Tomorrow.

No sólo de pan vive el hombre. Yo, si tuviera hambre y estuviera desvalido en la calle no pediría un pan, sino que pediría medio pan y un libro. Y yo ataco desde aquí violentamente a los que solamente hablan de reivindicaciones económicas sin nombrar jamás las reivindicaciones culturales, que es lo que los pueblos piden a gritos. Bien está que todos los hombres coman, pero que todos los hombres sepan. Que gocen todos los frutos del espíritu humano porque lo contrario es convertirlos en máquinas al servicio del Estado, es convertirlos en esclavos de una terrible organización social. Yo tengo mucha más lástima de un hombre que quiere saber y no puede, que de un hambriento. Porque un hambriento puede calmar su hambre fácilmente con un pedazo de pan o con unas frutas, pero un hombre que tiene ansia de saber y no tienen medios, sufre una terrible agonía porque son libros, libros muchos libros los que necesita, ¿y dónde están esos libros? ¡Libros!, ¡libros! He aquí una palabra mágica que equivale a decir: Amor, amor, y que debían los pueblos pedir como piden pan o como anhelan la lluvia para sus sementeras. — Dime qué lees y te diré quién eres

Google tried to do everything. It proved itself the deepest and fastest of the search engines. It stomped the competition in email. It made a decent showing in image hosting, and a good one in chat. It stumbled on social, but utterly owned maps. It swallowed libraries whole and sent tremors across the copyright laws. It knows where you are right now, and what you’re doing, and what you’ll probably do next. It added an indelible, funny, loose-limbed, and exact verb into the vocabulary: to google. No one “bings” or “yahoos” anything. And it finishes your sen … All of a sudden, one day, a few years ago, there was Google Image Search. Words typed into the search box could deliver pages of images arrayed in a grid. I remember the first time I saw this, and what I felt: fear. I knew then that the monster had taken over. I confessed it, too. “I’m afraid of Google,” I said recently to an employee of the company. “I’m not afraid of Google,” he replied. “Google has a committee that meets over privacy issues before we release any product. I’m afraid of Facebook, of what Facebook can do with what Google has found. We are in a new age of cyberbullying.” I agreed with him about Facebook, but remained unreassured about Google." (from "Known and Strange Things" by Teju Cole)

That, for a while, seemed like life. And if I was really being honest with myself, I wasn’t into it. The only option was to sit in the pews every Sunday at church and casually wonder if I was going to go to hell because of who I was? No, thank you. Or to understand that the structures on which the country was built were engineered against me? Hard pass. What choice did I have besides constantly code-switching between identities as a means of hiding in plain sight? And wasn’t it just normal to feel like such a mistake as an adult that every time I walked over a bridge or stood on a subway platform, I had to talk myself out of stepping over the edge? I came to believe I was a monster and that I deserved to feel the way I felt. And I didn’t want to turn the page. But through it all there was a constant tethering me to the idea of a future: the library. The library is the place where I could borrow first Grover’s philosophical tome, then a couple of Choose Your Own Adventures I could cheat at, and later a stack of mysteries I could spoil for myself, all attempts to look for some other way of understanding who I was. In the book stacks, I found The Bluest Eye and The Color Purple and Giovanni’s Room and David Rakoff’s Fraud and more. I saw a new vision of Otherness in those books, and the pages kept turning. At the end of every one was a wall waiting to be broken down—a lurch toward becoming—a new paragraph in a story with an ending far different from what I’d ever dared imagine. Every story, whether truth or fiction, is an invitation to imagination, but even more so, it’s an invitation to empathy. The storyteller says, “I am here. Does it matter?” The words that I found in these books were a person calling out from a page, “I am worthy of being heard and you are worthy of hearing my story.” It seems simple but it’s a bold declaration. How many times in life do we receive the message, implicit or explicit, that what we’ve experienced or what we feel isn’t noteworthy or remarkable? The books that I found in the library, ones that I deeply understood and ones that seemed so outside of my experience they might as well have been written in Klingon, all carried the same hopes: to be seen, to be heard, to exist.

Most of these reveal a psychological shrewdness about human fallibility: • A man of genius is but seldom ruined but by himself. • If you are idle, be not solitary; if you are solitary, be not idle. • There are people whom one should like very well to drop, but would not wish to be dropped by. • All censure of self is oblique praise. It is in order to show how much he can spare. • Man’s chief merit consists in resisting the impulses of his nature. • No place affords a more striking conviction of the vanity of human hopes than a public library. • Very few can boast of hearts which they dare lay open to themselves. • Read over your compositions, and wherever you meet with a passage you think is particularly fine, strike it out. • Every man naturally persuades himself he can keep his resolutions; nor is he convinced of his imbecility but by length of time and frequency of experiment. Through his moral essays, Johnson was able to impose order on the world, to anchor his experiences in the stability of the truth. He had to still himself in order to achieve an objective perception of the world. When people are depressed, they often feel overcome by a comprehensive and yet hard to pin down sadness. But Johnson jumps directly into the pain, pins it down, dissects it, and partially disarms it. In his essay on sorrow he observes that most passions drive you to their own extinction. Hunger leads to eating and satiety, fear leads to flight, lust leads to sex. But sorrow is an exception. Sorrow doesn’t direct you toward its own cure. Sorrow builds upon sorrow. That’s because sorrow is “that state of mind in which our desires are fixed upon the past, without looking forward to the future, an incessant wish that something were otherwise than it has been, a tormenting and harassing want of some enjoyment or possession we have lost.” Many try to avoid sorrow by living timid lives. Many try to relieve sorrow by forcing themselves to go to social events. Johnson does not approve of these stratagems. Instead, he advises, “The safe and general antidote against sorrow is employment…. Sorrow is a kind of rust of the soul, which every new idea contributes in its passage to scour away. It is the putrefaction of stagnant life and is remedied by exercise and motion.

Libraries are not failing 'because they are libraries'. Neglected libraries get neglected, and this cycle, in time, provides the excuse to close them. Well-run libraries are filled with people because what a good library offers cannot be easily found elsewhere: an indoor public space in which you do not have to buy anything in order to stay.

Classical literature, fairy tales, early novels, works by major modern writers and thinkers including Freud, Marx, Eliot, Wright, Malraux, Hemingway, Faulkner - all provide allusions in Invisible Man. To readers who know the works alluded to, they give a cluster of reference points, familiar plots of ground to stand up upon; they also send readers with initiative and curiosity to the library to look up unknown references. Indeed, this novel beckons readers not just into its own pages but into a lifetime of serious study. It is in this context, I should add, that the "obscure" references to black life and lore make all the sense in the world: Here too the point is to communicate intimately with those sharing the author's particular cultural background, and also to invite those who do not share this background to realize that black American life has its own contour and mystery and to do some homework.

In a system of full capitalism, there should be (but, historically, has not yet been) a complete separation of state and economics, in the same way and for the same reasons as the separation of state and church.

But of all the deadly theories by means of which you are now being destroyed, I would like to warn you about one of the deadliest and most crucial: the alleged dichotomy of science and ethics. It is the doctrine that man's science and ethics - or his knowledge and values, or his body and soul - are two separate, antagonistic aspects of his existence, and that man is caught between them, as a precarious, permanent traitor to their conflicting demands.

The story of what it means to be human is never complete. Every generation will produce its own share of comedies and tragedies, fools and geniuses. What the Greeks started the rest of the world will continue to build upon. The old stories will continue to explicate where we came from, while the new stories will illuminate in what direction humankind trends. The collection of future stories of humanity will add to the cumulative library of stories that past writers told, an anthology of collaborative stories will shed light upon the singleness of the human spirit in its aspirations, powers, vicissitudes, and wisdom.

Art, mythology, religion, philosophy, history, anthropology, science, and medicine along with literature, autobiographies, biographies, essays, memoirs, poetry, and other works of fiction and nonfiction serve as a vast library for us to scour in search of the hidden keys to attaining knowledge and happiness. We glimpse individual revelation along with selective rays of radiance from every person’s conscientious act of documenting their long-term commitment to achieving a gleaming living testament to enlightenment.

The extended territory of the new national republic was actually its greatest source of strength, wrote Madison in The Federalist, No. 10, the most famous of the eighty-five essays that he, Alexander Hamilton, and John Jay wrote in defense of the Constitution in New York. By extending the political arena over the whole nation, Madison concluded, the number of interests and factions in the society would increase to the point where they would check one another and make it less likely that a factious and tyrannical majority could combine in government to oppress the rights of minorities and individuals.

I grew up in a bookless town, in a bookless part of the state—when I stepped into a university library, at age eighteen, the whole of

The Auerbach who is most familiar today is defined by a certain time period: he is the scholar who fled Germany and who wrote under duress in impoverished conditions (most memorably, but least significantly, without a research library) and then later reflected on this tumultuous era, the Auerbach of “Figura” (1938), Mimesis (1946), and “The Philology of World Literature” (1952).

Although there was little legal change in the authority of husbands over their wives, the traditional relationship was now questioned in ways that it had not been earlier. The Revolution made Americans conscious of the claim for the equal rights of women as never before. Some women now objected to the word “obey” in the marriage vows because it turned the woman into her husband’s “slave.” Under pressure, even some of the older patriarchal laws began to change. The new republican states now recognized women’s rights to divorce and to make contracts and do business in the absence of their husbands. Women began asserting that rights belonged not just to men, and that if women had rights, they could no longer be thought of as inferior to men. In 1790, Judith Sargent Murray, daughter of a prominent Massachusetts political figure, writing under the pseudonym “Constantia,” published an essay, “On the Equality of the Sexes.” Popular writings everywhere now set forth models of a perfect republican marriage. It was one based on love, not property, and on reason and mutual respect. And it was one in which wives had a major role in inculcating virtue in their husbands and children. These newly enhanced roles for wives and mothers now meant that women ought to be educated as well as men. Consequently during the two decades following the Revolution, numerous academies were founded solely for the advanced instruction of females, a development unmatched in other parts of the world. Even though women were almost everywhere denied the right to vote, some of the upper strata of women began to act as political agents in their own right, using their social skills and various unofficial social institutions to make connections, arrange deals, and help create a ruling class in America.

I tell the story because of what knowledge it began in me—the complexity of love, the shape-shifting heaviness of grief, and the possibility of tragedy. I tell this story because she left before the end and I’m trying to find her in the darkness. And with her, a piece of myself. I tell this story because I believe that somewhere, still, two teenagers are standing outside a library, and their eyes are ringed with tears. And in this place, she hugs me, and I whisper in her ear, and anything is possible, for anyone. Forever.

Asteria’s Ship’s Library Sailing Books Admiralty, NP 136, Ocean Passages of the World, 1973 (1895).  Admiralty, NP 303 / AP 3270, Rapid Sight Reduction Tables for Navigation Vol 1 & Vol 2 & Vol3. Admiralty, The Nautical Almanac 2018 & 2019. Errol Bruce: Deep Sea Sailing, 1954. K. Adlard Coles: Heavy Weather Sailing, 1967. Tom Cunliffe: Celestial Navigation, 1989. Andrew Evans: Single Handed Sailing, 2015. Rob James: Ocean Sailing, 1980. Robin Knox-Johnston: A World of my Own, 1969. Robin Knox-Johnston: On Seamanship & Seafaring, 2018. Bernard Moitessier: The Long Route, 1971. Hal Roth: Handling Storms at Sea, 2009. Spike Briggs & Campbell Mackenzie: Skipper's Medical Emergency Handbook, 2015 Essays Albert Camus: The Myth of Sisyphus & Other Essays, 1955. Biographies Pamela Eriksson: The Duchess, 1958. Olaf Harken: Fun Times in Boats, Blocks & Business, 2015. Martti Häikiö: VA Koskenniemi 1–2, 2009. Eino Koivistoinen: Gustaf Erikson – King of Sailing Ships, 1981. Erik Tawaststjerna: Jean Sibelius 1–5, 1989. Novels Ingmar Bergman: The Best Intentions, 1991. Bo Carpelan: Axel, 1986. Joseph Conrad: The End of the Tether, 1902. Joseph Conrad: Youth and Other Stories 1898–1910.  Joseph Conrad: Heart of Darkness, 1902. Joseph Conrad: Lord Jim, 1900. James Joyce: Ulysses, 1922, (translation Pentti Saarikoski 1982). Volter Kilpi: In the Alastalo Hall I – II, 1933. Thomas Mann: Buddenbrooks, 1925. Harry Martinson: The Road, 1948. Hjalmar Nortamo: Collected Works, 1938. Marcel Proust: In Search of Lost Time 1–10, 1922. Poems Aaro Hellaakoski: Collected Poems. Homer: Odysseus, c. 700 BC (translation Otto Manninen). Harry Martinson: Aniara, 1956. Lauri Viita: Collected Poems. Music Classic Jean Sibelius Sergei Rachmaninov Sergei Prokofiev Gustav Mahler Franz Schubert Giuseppe Verdi Mozart Carl Orff Richard Strauss Edvard Grieg Max Bruch Jazz Ben Webster Thelonius Monk Oscar Peterson Miles Davis Keith Jarrett Errol Garner Dizzy Gillespie & Benny Dave Brubeck Stan Getz Charlie Parker Ella Fitzgerald John Coltrane Other Ibrahim Ferrer, Buena Vista Social Club Jobim & Gilberto, Eric Clapton Carlos Santana Bob Dylan John Lennon Beatles Sting Rolling Stones Dire Straits Mark Knopfler Moody Blues Pink Floyd Jim Morrison The Doors Procol Harum Leonard Cohen Led Zeppelin Kim Carnes Jacques Brel Yves Montand Edit Piaf

A library is not a laboratory, a schoolroom, or a lecture platform - it is a library; and the librarian is not a research worker, a social worker, a teacher or a public speaker - he is a librarian. To be sure, he may at one time or another assume one of these roles, but he is not then, in the true sense, acting as a librarian. As we have so often said, the unique function for which the library profession has assumed responsibility, the true essence of librarianship, if you will, is the maximization of the effective use of graphic records for any purpose that contributes to the dignity, beauty, and strength of human endeavor.

When you step into a library, all the knowledge in the world is before you. When you wake up each day, all the possibility in the world is, too. You choose whether or not you just see books. You choose whether or not you just see another day.

This emphasis on old wisdom creates a culture of 'bookworms,' not thinkers, 'meek young men [who] grow up in libraries, believing it their duty to accept the views, which Cicero, which Locke, which Bacon have given, forgetful that Cicero, Locke, and Bacon were only young men in libraries when they wrote these books

There are hints, too, of wider social trends. The first edition of the Dictionary contains more than thirty references to coffee, and even more to tea. Johnson would vigorously defend the latter, not long after the Dictionary was published, in his review of an essay by the umbrella-toting Hanway, who believed it was ‘pernicious to health, obstructing industry and impoverishing the nation’.2 Johnson’s love of tea was deep but not exceptional: the leaf had been available in England since the 1650s (Pepys records drinking it for the first time in September 1660), and by 1755 it was being imported to Britain at the rate of 2,000 tons a year. The fashion for tea-drinking, facilitated by Britain’s imperial resources, drove demand for another fruit of the colonies, sugar (‘the native salt of the sugar-cane, obtained by the expression and evaporation of its juice’). Tea also played a crucial role in the dissolution of the eighteenth-century British Empire, for it was of course Bostonian opponents of a British tax on tea who opened the final breach between Britain and colonial America. All the same, it was coffee that proved the more remarkable phenomenon of the age. Johnson gives a clue to this when he defines ‘coffeehouse’ as ‘a house of entertainment where coffee is sold, and the guests are supplied with newspapers’. It was this relationship between coffee and entertainment (by which Johnson meant ‘conversation’) that made it such a potent force. Coffee was first imported to Europe from Yemen in the early part of the seventeenth century, and the first coffee house opened in St Mark’s Square in Venice in 1647. The first in England opened five years later—a fact to which Johnson refers in his entry for ‘coffee’—but its proprietor, Daniel Edwards, could hardly have envisioned that by the middle of the following century there would be several thousand coffee houses in London alone, along with new coffee plantations, run by Europeans, in the East Indies and the Caribbean. Then as now, coffee houses were meeting places, where customers (predominantly male) could convene to discuss politics and current affairs. By the time of the Dictionary they were not so much gentlemanly snuggeries as commercial exchanges. As the cultural historian John Brewer explains, ‘The coffee house was the precursor of the modern office’; in later years Johnson would sign the contract for his Lives of the English Poets in a coffee house on Paternoster Row, and the London Stock Exchange and Lloyd’s have their origins in the coffee-house culture of the period. ‘Besides being meeting places’, the coffee houses were ‘postes restantes, libraries, places of exhibition and sometimes even theatres’. They were centres, too, of political opposition and, because they were open to all ranks and religions, they allowed a rare freedom of information and expression.

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I felt guilty about leaving Meyer alone for so long. I had no way of knowing Willy was going to make ZsaZsa sound like a mute. I always feel guilty when I keep Meyer waiting. And there is never any need for it. He never paces up and down, checking the time. He has those places to go, inside his head. He looks as if he was sitting and dozing, fingers laced across his middle. Actually he has walked back into his head, where there are libraries, concert halls, work rooms, experimental laboratories, game rooms. He can listen to a fine string quartet, solve chess problems, write an essay on Chilean inflation under Allende, or compose haiku. He had a fine time back in there. If you could put his head in a jar of nutrient and keep him alive forever, he would wear forever that gentle, contented little smile.

It does not mean that one’s personal experiences constitute a sufficient sample to derive a conclusion about an idea; it is just that one’s personal experience gives the stamp of authenticity and sincerity of opinion. Experience is devoid of the cherry-picking that we find in studies, particularly those called “observational,” ones in which the researcher finds past patterns, and, thanks to the sheer amount of data, can therefore fall into the trap of an invented narrative. Further, in writing, I feel corrupt and unethical if I have to look up a subject in a library as part of the writing itself. This acts as a filter—it is the only filter. If the subject is not interesting enough for me to look it up independently, for my own curiosity or purposes, and I have not done so before, then I should not be writing about it at all, period. It does not mean that libraries (physical and virtual) are not acceptable; it means that they should not be the source of any idea. Students pay to write essays on topics for which they have to derive knowledge from a library as a self-enhancement exercise; a professional who is compensated to write and is taken seriously by others should use a more potent filter. Only distilled ideas, ones that sit in us for a long time, are acceptable—and those that come from reality.

A GOOD LIBRARY Besides the works mentioned everyone should endeavor to have the following: Plutarch's Lives, Meditations of Marcus Aurelius, Chaucer, Imitation of Christ (Thomas a Kempis), Holy Living and Holy Dying (Jeremy Taylor), Pilgrim's Progress, Macaulay's Essays, Bacon's Essays, Addison's Essays, Essays of Elia (Charles Lamb), Les Miserables (Hugo), Heroes and Hero Worship (Carlyle), Palgrave's Golden Treasury, Wordsworth, Vicar of Wakefield, Adam Bede (George Eliot), Vanity Fair (Thackeray), Ivanhoe (Scott), On the Heights (Auerbach), Eugenie Grandet (Balzac), Scarlet Letter (Hawthorne), Emerson's Essays, Boswell's Life of Johnson, History of the English People (Green), Outlines of Universal History, Origin of Species, Montaigne's Essays, Longfellow, Tennyson, Browning, Whittier, Ruskin, Herbert Spencer. A good encyclopoedia is very desirable and a reliable dictionary indispensable.

Nine SPEAKING IN TONGUES The following is based on a lecture given at the New York Public Library in December 2008. 1

Hellenistic scholarship began in earnest with Zenodotus of Ephesus (c. 325-c. 234 B.C.), the first recorded librarian of the Great Library of Alexandria.

When we are reading, a voice comes to us as in the dark and whispers, "Imagine!" Samuel Beckett as told by Bill Moyer in the Foreword he wrote for, The Public Library: A Photographic Essay by Robert Dawson. Afterword by Ann Patchett

In college I retreated to the library. I have always loved libraries - the quiet, the smell, the expectation of imminent discovery. In the next book I will find it - some unspeakable pleasure or startling revelation or extraordinary nuance I had never felt or thought of before.

Walking across campus made me feel sad, and I thought to myself, I wasn't happy there. Then, after reading, we walked past Butler Library. It was dark, but the light inside illuminated the windows. Students were reading and working, and those lit windows gave me a wonderful, weightless feeling. I understood for the first time how happy I had been there - in the library.

Again, I don't fully understand my emotion response to the library or trust it. It was the site of a series of intellectual revelations that were crucial to me, not just as a student but as a human being.

It may be that I link every library to that first one - to my early childhood experience of drawing on the floor near my father's desk. A library is of course a real place, but it is also an unreal one. What happens there is mostly silent. I think I've always liked the whispering aspect of libraries, the hushing librarians and my feeling of solitude among many.

The very idea of a library for me is bound to my mother and father and includes the history of my own metamorphosis through books, fictions that are no less part of me than much of my own history.

All that is human melted into the sky and faded into the mountains. Is that a paradox? That a man could never need or have better companionship than himself? As for the solitary confinement of the mind, that solipsism, like the other absurdities of the professional philosopher, is the product of too much time wasted in library stacks between the covers of a book and smoke-hilled coffeehouses, bad for the brains, and conversation-clogged seminars. To refute the solipsist or the metaphysical idealist, all that you have to do is take him out and throw a rock at his head. If he ducks, he’s a liar. His logic may be airtight, but his argument, far from revealing the delusions of living experience, only exposes the limitations of logic.

The homeless, down-and-outs, misfits, and drug addicts spend many hours in the library, in all libraries. Some go there to check their email, read the newspaper, or just doze. They are hard to miss among the university students revising for exams: men in rags and women with black nails who shout aloud every so often or cough without any attempt to muffle the sound. The library is their kingdom. During the day, readers and junkies cohabit in this neutral, hospitable land. There’s a sort of poetic justice in the fact that those two groups exist in such close proximity in the library, hinting at a strong bond between reading and drug dependency.

In 1766, James Boswell, having returned from a grand tour accompanied by Rousseau's mistress, left London for his native Edinburgh, where he took his final law examination and joined the Scottish bar. Meanwhile, ensconced in the Advocate's Library, the Professor of Pneumatics and Moral Philosophy, Adam Ferguson, was completing his pioneering work, shortly to appear (despite David Hume's misgivings) as An Essay on the History of Civil Society (1767). These were heady days in the precincts of the Scottish Parliament Building, when cultural conversation in the Old Town was as high as the odours of its teeming streets. On 16th August 1773, Ferguson dined at Boswell's house, with Samuel Johnson who had just begun his Scottish journey. They debated the authenticity of Ossian's poetry, and their colleague, Lord Monboddo's ideas about human evolution, Johnson ridiculing the latter's notion that men once had tails.

That joy must not be sold. It must not be “privatised,” made into another privilege for the privileged. A public library is a public trust. And that freedom must not be compromised. It must be available to all who need it, and that’s everyone, when they need it, and that’s always.

The second library was called the Library of Cleopatra and was built around a couple of hundred thousand manuscripts that were given to her by Marc Antony in what was either a magnificent gesture of romantic love or a shrewd political maneuver. Marc Antony suffered from what we would today call “poor impulse control,” so the former explanation is more likely. This library was wiped out by Christians in AD 391. Depending on which version of events you read, its life span may have overlapped with that of the first library for a few years, a few decades, or not at all.

We need research to appropriate for the software reuse problem the large body of knowledge as to how people acquire language. Some of the lessons are immediately obvious: • People learn in sentence contexts, so we need to publish many examples of composed products, not just libraries of parts. • People do not memorize anything but spelling. They learn syntax and semantics incrementally, in context, by use. • People group word composition rules by syntactic classes, not by compatible subsets of objects.

If we look at history of science, if we try to see how some of the most celebrated falsifications happened, we have to come to the conclusion that either some of them are plainly irrational, or that they rest on rationality principles

(I am particularly fond of the latter model [i.e., the tree-filled residential squares of London]. which you can see followed in a lovely way in Chicago's Washington Square Park, the city's oldest. The Newberry Library sits on the north side of the square, and one of the great delights of using that excellent library involves sitting at a table and gazing through tall windows at the park's trees. Of course, this means that you don't get much work done and feel guilty later, but life consists mainly of such tradeoffs.) (The Life of Trees)

Grey faces in libraries around the world mask inner lives of considerable emotional volatility. We know

6.  The novel makes reference to a real book from literary history. Mary Rowlandson’s seventeenth-century narrative of being held captive by Native Americans has been called America’s first bestseller. Go to the library or online to learn more about Rowlandson, her experience, and her publication. Then, write a short essay explaining why you think Brandon Sanderson chose to feature this particular historical work in The Rithmatist.

In 1871, a visitor to the Los Angeles Public Library published an essay imagining a future in which the library would be miraculously compressed into an object the size of a suitcase. Considering how physical, how insistently tangible, libraries are—their pounds of pages and bindings, the mass and fleshy bulk of books—such a notion must have seemed as preposterous as landing on Mars. Of course, with the invention of the computer and the Internet, that is exactly what has happened. The library has a large amount of material that isn’t online, but the notion of much of it being pocket-size and contained in a small plastic box has been true for some time.

Itself a product of the great extension of intellectual activity to classes in which it was formerly bounded by narrow limits, the library is bound to widen those limits wherever they can be stretched, and every movement of them reacts to help it. Surely advertisement on its part is an evangel—a bearing of good intellectual tidings into the darkness. We are spiritualistic mediums in the best sense—the bearers of authentic messages from all the good and great of past or present time; only with us, no turning on of the light, no publicity however glaring, will break the spell or do otherwise than aid, for whether we succeed or fail, whether we live or die, those messages, recorded as they are in books, will stand while humanity remains.

Every word uttered at the Center is preserved on tape, and not only colleges and libraries but thousands of individuals receive Center tapes and pamphlets. Among the best-selling pamphlets have been A. A. Berle, Jr.’s Economic Power and the Free Society, Clark Kerr’s Unions and Union Leaders of Their Own Choosing, Donald Michael’s Cybernation: The Silent Conquest, and Harrison Brown’s Community of Fear.