Omelas Quotes

The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist; a refusal to admit the banality of evil and the terrible boredom of pain.

Happiness is based on a just discrimination of what is necessary, what is neither necessary nor destructive, and what is destructive

To exchange all the goodness and grace of every life in Omelas for that single, small improvement: to throw away the happiness of thousands for the chance of the happiness of one: that would be to let guilt within the walls indeed.

They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.

This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain.

Night falls; the traveler must pass down village streets, between the houses with yellow- lit windows, and on out into the darkness of the fields. Each alone, they go west or north, towards the mountains. They go on. They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.

The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain. If you can't lick 'em, join 'em. If it hurts, repeat it. But to praise despair is to condemn delight, to embrace violence is to lose hold of everything else.

Would you walk away from Omelas?

Omelas already exists: no need to build it or choose it. We already live here –in the narrow, foul, dark prison we let our ignorance, fear, and hatred build for us and keep us in, here in the splendid, beautiful city of life. . . . --UKL, 2016

Let us do without soldiers. The joy built upon successful slaughter is not the right kind of joy; it will not do; it is fearful and it is trivial.

Only pain is intellectual, only evil interesting.

Smiles, bells, parades, horses, bleh. If so, please add an orgy. If an orgy would help, don't hesitate.

Where do you get your ideas from, Ms Le Guin?” From forgetting Dostoyevsky and reading road signs backwards, naturally. Where else?

They all know it is there, all the people of Omelas. Some of them have come to see it, others are content merely to know it is there. They all know that it has to be there. Some of them understand why, and some do not, but they all understand that their happiness, the beauty of their city, the tenderness of their friendships, the health of their children, the wisdom of their scholars, the skill of their makers, even the abundance of their harvest and the kindly weathers of their skies, depend wholly on this child's abominable misery.

talking about the “meaning” of a story, we need to be careful not to diminish it, impoverish it. A story can say different things to different people. It may have no definitive reading. And a reader may find a meaning in it that the writer never intended, never imagined, yet recognizes at once as valid.

​ Only pain is intellectual, only evil interesting. This is the treason of the artist: the refusal to admit the banality of evil and the terrible boredom of pain. If you can lick them, join them. If it hurts, repeat it. But to praise despair is to condemn delight, to embrace violence is to loose hold of everything else.

Omelas already exists: no need to build it or choose it. We already live here – in the narrow, foul, dark prison we let our ignorance, fear, and hatred build for us and keep us in, here in the splendid, beautiful city of life. . . .

Games and stories are imitations of life, ways of playing at life, sometimes ways of learning how to live

They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.

The horses wore no gear at all but a halter without bit. Their manes were braided with streamers of silver, gold, and green. They flared their nostrils and pranced and boasted to one another; they were vastly excited, the horse being the only animal who has adopted our ceremonies as his own.

But as we did without clergy, let us do without soldiers.

They feel anger, outrage, impotence, despite all the explanations. They would like to do something for the child. But

But they seem to know where they are going, the ones who walk away from Omelas.

The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain.

With a clamor of bells that set the swallows soaring, the Festival of Summer came to the city. Omelas, bright-towered by the sea. The rigging of the boats in harbor sparkled with flags. In the streets between houses with red roofs and painted walls, between old moss-grown gardens and under avenues of trees, past great parks and public buildings, processions moved. Some were decorous: old people in long stiff robes of mauve and grey, grave master workmen, quiet, merry women carrying their babies and chatting as they walked. In other streets the music beat faster, a shimmering of gong and tambourine, and the people went dancing, the procession was a dance.

Their tears at the bitter injustice dry when they begin to perceive the terrible justice of reality, and to accept it. Yet it is their tears and anger, the trying of their generosity and the acceptance of their helplessness, which are perhaps the true source of the splendor of their lives. Theirs is no vapid, irresponsible happiness

I took an ethics seminar with her as part of my postdoctorate work. There was a story we read about this beautiful, utopic land where everything was wonderful and enlightened and pleasant and good and just, except for one child who had to live in confusion and misery. One child, in exchange for paradise to everyone else.” “I know that one. Omelas.

The city of happiness, well, we all live there and people go about their business with full knowledge of the child in the closet. And then at times I refuse to believe we are in the city of happiness and that instead we are all ones who walked away. Until I read in the news that a man was waterboarded 103 times in one month. Then I think we are all in the closet. Too stupid to understand what life we could have outside the walls around us.

Omelas already exists: no need to build it or choose it. We already live here – in the narrow, foul, dark prison we let our ignorance, fear, and hatred build for us and keep us in, here in the splendid, beautiful city of life. .

Games and stories are imitations of life, ways of playing at life, sometimes ways of learning how to live. Some of the rules may appear both cruel and arbitrary. But if you want to play the game, or live the life, you have to follow them.

As we did without clergy, let us do without soldiers. The joy built upon successful slaughter is not the right kind of joy; it will not do; it is fearful and it is trivial.

Scientific thought is fed by the capacity to 'see' things differently than they have previously been seen.

All the higher, more penetrating ideals are revolutionary. They present themselves far less in the guise of effects of past experience than in that of probable causes of future experience, factors to which the environment and the lessons it has so far taught us must learn to bend.

Of course I didn't read James and sit down and say, Now I'll write a story about that “lost soul.” It seldom works that simply. I sat down and started a story, just because I felt like it, with nothing but the word “Omelas” in mind. It came from a road sign: Salem (Oregon) backwards. Don't you read road signs backwards? POTS. WOLS nerdlihc. Ocsicnarf Nas... Salem equals schelomo equals salaam equals Peace. Melas. O melas. Omelas. Homme helas. “Where do you get your ideas from, Ms Le Guin?” From forgetting Dostoyevsky and reading road signs backwards, naturally. Where else?

Of course I didn’t read James and sit down and say, Now I’ll write a story about that “lost soul.” It seldom works that simply. I sat down and started a story, just because I felt like it, with nothing but the word “Omelas” in mind. It came from a road sign: Salem (Oregon) backwards. Don’t you read road signs backwards? POTS. WOLS nerdlihc. Ocsicnarf Nas . . . Salem equals schelomo equals salaam equals Peace. Melas. O melas. Omelas. Homme hélas. “Where do you get your ideas from, Ms Le Guin?” From forgetting Dostoyevsky and reading road signs backwards, naturally. Where else?

At times one of the adolescent girls or boys who go see the child does not go home to weep or rage, does not, in fact, go home at all. Sometimes also a man or a woman much older falls silent for a day or two, then leaves home. These people go out into the street, and walk down the street alone. They keep walking, and walk straight out of the city of Omelas, through the beautiful gates. They keep walking across the farmlands of Omelas. Each one goes alone, youth or girl, man or woman. Night falls; the traveler must pass down village streets, between the houses with yellow-lit windows, and on out into the darkness of the fields. Each alone, they go west or north, towards the mountains. They go on. They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.

It's hard here not to recall Ursula Le Guin's famous short story 'The Ones Who Walk Away from Omelas', about the imaginary city of Omelas, a city which also made do without kings, wars, slaves or secret police. We have a tendency, Le Guin notes, to write off such a community as 'simple', but in fact these citizens of Omelas were 'not simple folk, not dulcet shepherds, noble savages, bland utopians. They were not less complex than us.' The trouble is just that 'we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid.' [...] Omelas had some problems too. But the point remains: why do we assume that people who have figured out a way for a large population to govern and support itself without temples, palaces and military fortifications - that is, without overt displays of arrogance, self-abasement and cruelty - are somehow less complex than those who have not? Why would we hesitate to dignify such a place with he name of 'city'?

Ursula K. Le Guin’s “The Ones Who Walk Away from Omelas,” then there’s

At times one of the adolescent girls or boys who go see the child does not go home to weep or rage, does not, in fact, go home at all. Sometimes also a man or a woman much older falls silent for a day or two, then leaves home. These people go out into the street, and walk down the street alone. They keep walking, and walk straight out of the city of Omelas, through the beautiful gates. They keep walking across the farmlands of Omelas. Each one goes alone, youth or girl, man or woman. Night falls; the traveler must pass down village streets, between the houses with yellow- lit windows, and on out into the darkness of the fields. Each alone, they go west or north, towards the mountains. They go on. They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.

Le Guin has a point. Obviously, we have no idea how relatively happy the inhabitants of Ukrainian mega-sites like Maidenetske or Nebelivka were, compared to the lords who constructed kurgan burials, or even the retainers ritually sacrificed at their funerals; or the bonded labourers who provided wheat and barley to the inhabitants of later Greek colonies along the Black Sea coast (though we can guess), and as anyone who has read the story knows, Omelas had some problems too. But the point remains: why do we assume that people who have figured out a way for a large population to govern and support itself without temples, palaces and military fortifications – that is, without overt displays of arrogance, self-abasement and cruelty – are somehow less complex than those who have not?

Their tears at the bitter injustice dry when they begin to perceive the terrible justice of reality, and to accept it

Omelas already exists: no need to build it or choose it. We already live here – in the narrow, foul, dark prison we let our ignorance, fear, and hatred build for us and keep us in, here in the splendid, beautiful city of life. . . . -- UKL, 2016

Zaman zaman, çocuğu görmeye giden ergen kızlar ve oğlanlardan biri ağlayarak veya hiddetle dönmez evine. Daha doğrusu, evine dönmez. Kimi zaman daha yaşlı bir adam ya da kadın bir-iki gün susar kalır, sonra evini terk eder. Bu insanlar sokağa çıkar, sokakta bir başlarına yürürler... Her biri, tek başlarına batıya veya kuzeye doğru, dağlara doğru giderler. Yollarına devam ederler. Omelas’ı bırakır, karanlığın içine doğru yürürler ve geri gelmezler. Gittikleri yer çoğunuz için mutluluk kentinden bile daha zor tahayyül edilebilir bir yerdir. Onu hiç betimleyemem. Belki de yoktur. Ama nereye gittiklerini biliyor gibiler Omelas’ı bırakıp gidenler.

In this view, we're not the utopian planners of Dostoyevsky's tale, nor are we the free, judging minds of James' proposition. Omelas already exists: no need to builit or choose it. We already live here - in the narrow, foul, dark prison we let our ignorance, fear, and hatred build for us and keep us in, here in the splendid, beaitufl city of life . . . .

This story is about one of the ones who walked away from Omelas.

Yet it is their tears and anger, the trying of their generosity and the acceptance of their helplessness, which are perhaps the true source of the splendor of their lives. Theirs is no vapid, irresponsible happiness. They know that they, like the child, are not free.

El problema es que tenemos la mala costumbre, alentada por gente pedante y rebuscada, de considerar la felicidad como algo bastante estúpido. Solo el dolor es intelectual, solo la maldad es interesante.

Para la mayor parte de nosotros, el lugar hacia el cual se dirigen es aún más increíble que la ciudad de la felicidad. Me es imposible describirlo. Quizá ni siquiera exista. Pero, sin embargo, todos los que se van de Omelas parecen saber muy bien hacia dónde van.

Often the young people go home in tears, or in a tearless rage, when they have seen the child and faced this terrible paradox. They may brood over it for weeks or years. But as time goes on they begin to realize that even if the child could be released, it would not get much good of its freedom: a little vague pleasure of warmth and food, no real doubt, but little more. It is too degraded and imbecile to know any real joy. It has been afraid too long ever to be free of fear. Its habits are too uncouth for it to respond to humane treatment. Indeed, after so long it would probably be wretched without walls about it to protect it, and darkness for its eyes, and its own excrement to sit in.

The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain.

The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting.

The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain. If you can’t lick ’em, join ’em. If it hurts, repeat it. But to praise despair is to condemn delight, to embrace violence is to lose hold of everything else. We have almost lost hold; we can no longer describe a happy man, nor make any celebration of joy

Let us not, however, have temples from which issue beautiful nude priests and priestesses already half in ecstasy and ready to copulate with any man or woman, lover or stranger who desires union with the deep godhead of the blood, although that was my first idea. But really it would be better not to have any temples in Omelas – at least, not manned temples. Religion yes, clergy no. Surely the beautiful nudes can just wander about, offering themselves like divine soufflés to the hunger of the needy and the rapture of the flesh.

Pero sería mejor no levantar templos en Omelas, por lo menos templos habitados. Religión, si. Clero, no.

Sus lágrimas, ante la amarga injusticia, secan cuando empiezan a percibir la terrible justicia de la realidad y acaban aceptándola. Sin embargo, tal vez sus lágrimas y su rabia, el intento de su generosidad y la aceptación de su propia impotencia son la verdadera causa del esplendor de sus vidas

is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain. If you can’t lick ’em, join ’em. If it hurts, repeat it. But to praise despair is to condemn delight, to embrace violence is to lose hold of everything else.

The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain. If you can’t lick ’em, join ’em. If it hurts, repeat it. But to praise despair is to condemn delight, to embrace violence is to lose hold of everything else.

Omelas already exists, no need to build it or choose it. We already live here –in the narrow, foul, dark prison we let our ignorance, fear, and hatred build for us and keep us in, here in the splendid, beautiful city of life