Paris Romantic Quotes

Nerd girls are the world’s most underutilized romantic resource. And guys, do not tell me that nerd girls are not hot because that shows a Paris Hilton-esque failure to understand hotness.

He'd written me up a proposal of why dating him was a sound decision. It had included things like "I'll give up cigarettes unless I really, really need one" and "I'll unleash romantic surprises every week, such as: an impromptu picnic, roses, or a trip to Paris—but not actually any of those things because now they're not surprises.

... you’ll have to fall in love at least once in your life, or Paris has failed to rub off on you.

I am with you. I'm not going anywhere." "Is there anything special you want to see? Paris? Budapest? The Leaning Tower of Pisa?" Only if it falls on Sebastian's head, she thought. "Can we travel to Idris? I mean, I guess, can the apartment travel there?" "It can't get past the wards." His hand traced a path down her cheek. "You know,I really missed you." "You mean you haven't been going on romantic dates with Sebastian while you've been away from me?" "I tried", Jace said, "but no matter how liquored up you get him , he just won't put out.

We need to forgive ourselves and everyone else for NOT being perfect.

Nostalgia is denial. Denial of the painful present. The name for this denial is Golden Age thinking - the erroneous notion that a different time period is better than the one ones living in - its a flaw in the romantic imagination of those people who find it difficult to cope with the present.

We are all searching for the fairy tale. When it doesn't come, we try to create it.

After all everybody, that is, everybody who writes is interested in living inside themselves in order to tell what is inside themselves. That is why writers have to have two countries, the one where they belong and the one in which they live really. The second one is romantic, is is separate from themselves, it is not real but it is really there.

The directness of her question throws me. "I don't know. Sometimes I think there are only so many opportunities...to get together with someone. And we've both screwed up so many times"- my voice grows quiet - "that we've missed our chance." "Anna." Mer pauses. "That is the dumbest thing I've ever heard." "But—" "But what? You love him, and he loves you, and you live in the most romantic city in the world.

Paris. Rome. London. I have no desire to sit on a hot beach somewhere. I want to see all the romantic places in Europe and make love in every city and take pictures kissing in front of the Eiffel Tower. I want to eat croissants and hold hands on trains.

It had been June, the bright hot summer of 1937, and with the curtains thrown back the bedroom had been full of sunlight, sunlight and her and Will's children, their grandchildren, their nieces and nephews- Cecy's blue eyed boys, tall and handsome, and Gideon and Sophie's two girls- and those who were as close as family: Charlotte, white- haired and upright, and the Fairchild sons and daughters with their curling red hair like Henry's had once been. The children had spoken fondly of the way he had always loved their mother, fiercely and devotedly, the way he had never had eyes for anyone else, and how their parents had set the model for the sort of love they hoped to find in their own lives. They spoke of his regard for books, and how he had taught them all to love them too, to respect the printed page and cherish the stories that those pages held. They spoke of the way he still cursed in Welsh when he dropped something, though he rarely used the language otherwise, and of the fact that though his prose was excellent- he had written several histories of the Shadowhunters when he's retired that had been very well respected- his poetry had always been awful, though that never stopped him from reciting it. Their oldest child, James, had spoken laughingly about Will's unrelenting fear of ducks and his continual battle to keep them out of the pond at the family home in Yorkshire. Their grandchildren had reminded him of the song about demon pox he had taught them- when they were much too young, Tessa had always thought- and that they had all memorized. They sang it all together and out of tune, scandalizing Sophie. With tears running down her face, Cecily had reminded him of the moment at her wedding to Gabriel when he had delivered a beautiful speech praising the groom, at the end of which he had announced, "Dear God, I thought she was marrying Gideon. I take it all back," thus vexing not only Cecily and Gabriel but Sophie as well- and Will, though too tired to laugh, had smiled at his sister and squeezed her hand. They had all laughed about his habit of taking Tessa on romantic "holidays" to places from Gothic novels, including the hideous moor where someone had died, a drafty castle with a ghost in it, and of course the square in Paris in which he had decided Sydney Carton had been guillotined, where Will had horrified passerby by shouting "I can see the blood on the cobblestones!" in French.

Hattie pursed her lips. “Personally, I always found a thousand ships a little excessive. And Menelaus and Paris fought over Helen like dogs over a bone; no one asked her what she wanted. Even her obsession with Paris was compelled by a poisoned arrow—what’s romantic about that?” “Passion,” Annabelle said, “Eros’s arrows are infused with passion.” “Oh, passion, poison,” Hattie said, “either makes people addle-brained.

She was a committed romantic and an anarcha-feminist. This was hard for her because it meant she couldn't blow up beautiful buildings. She knew the Eiffel Tower was a hideous symbol of phallic oppression but when ordered by her commander to detonate the lift so that no-one should unthinkingly scale an erection, her mind filled with young romantics gazing over Paris and opening aerograms that said Je t'aime.

Though you may leave Paris, Paris never really leaves you.

Kamala: You're WOLVERINE! My Wolverine-and-Storm-in-space fanfic was the third-most upvoted story on Freaking Awesome last month! Logan: Oh my God. Kamala: I had you guys fighting this giant alien blob that farts wormholes! Logan: Sounds great, kid. [pause] Logan: Wait--so what was the MOST upvoted story? Kamala: Umm...Cyclops and Emma Frost's romantic vacation in Paris? Logan: This is the worst day of my life.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

Each city has its own romantic season. Once a year, a city's architectural, cultural and horticultural variables come into alignment with the solar course in such a way that men and women passing eachother in the thoroughfares few and unusual sense of romantic promise. Like Christmas time in Vienna, April in Paris and autumn in New York.

I have admired the romantic elegance of the Place de la Concorde in Paris, have felt the mystic message from a thousand glittering windows at sunset in New York, but to me the view of the London Thames from our hotel window transcends them all for utilitarian grandeur - something deeply human.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

Usually, the murmur that rises up from Paris by day is the city talking; in the night it is the city breathing; but here it is the city singing. Listen, then, to this chorus of bell-towers - diffuse over the whole the murmur of half a million people - the eternal lament of the river - the endless sighing of the wind - the grave and distant quartet of the four forests placed upon the hills, in the distance, like immense organpipes - extinguish to a half light all in the central chime that would otherwise be too harsh or too shrill; and then say whetehr you know of anything in the world more rich, more joyous, more golden, more dazzling, than this tumult of bells and chimes - this furnace of music - these thousands of brazen voices, all singing together in flutes of stone three hundred feet high, than this city which is but one orchestra - this symphony which roars like a tempest.

... far be it from a French man to interfere with love.

And if we never visit Paris, that's okay. Your heart is my exotic destination every day.

Some places, such as Paris, have a magic best experienced for brief periods so the romantic feeling doesn’t become tainted by a day to day reality. But Mykonos was different in that respect. Mykonos made you long for the restful, happy day to day reality of life on the Greek island, and it was the brief visits that tortured the soul. Paris was a romantic respite from life, Mykonos was life itself, and living. I understood why Susan had made a home for herself on Mykonos.

Victor-Marie Hugo (26 February 1802 — 22 May 1885) was a French poet, novelist, playwright, essayist, visual artist, statesman, human rights campaigner, and perhaps the most influential exponent of the Romantic movement in France. In France, Hugo's literary reputation rests on his poetic and dramatic output. Among many volumes of poetry, Les Contemplations and La Légende des siècles stand particularly high in critical esteem, and Hugo is sometimes identified as the greatest French poet. In the English-speaking world his best-known works are often the novels Les Misérables and Notre-Dame de Paris (sometimes translated into English as The Hunchback of Notre-Dame). Though extremely conservative in his youth, Hugo moved to the political left as the decades passed; he became a passionate supporter of republicanism, and his work touches upon most of the political and social issues and artistic trends of his time. Source: Wikipedia

Paris does something to a person. It unleashes the pent-up romantic. Even if you’re not the touchy-feely type, you find yourself begging to hold hands and grope the nearest person as you walk over a bridge just so you can say later that you did it and wasn’t that marvelous. What was his name? Does it matter?

Would you rather have it outside? Now the heat’s broken, coffee in the sun isn’t a repulsive idea.” “What a romantic offer: something not actively repulsive.

Love does not dominate, it cultivates. And that is more.

I’m not going anywhere with you and your Mr. Darcy accent.”. . .“Wow, I’ve hit a nerve. Mr. Darcy, huh?” he chimed. “So the hopeless romantic bit is accurate.

A café is for “people who want to be alone but need company for it.” –Noel Riley Fitch, Paris Café: The Select Crowd

You came for a romantic weekend to Paris. In your flip-flops.

When I first read The Rebel, this splendid line came leaping from the page like a dolphin from a wave. I memorized it instantly, and from then on Camus was my man. I wanted to write like that, in a prose that sang like poetry. I wanted to look like him. I wanted to wear a Bogart-style trench coat with the collar turned up, have an untipped Gauloise dangling from my lower lip, and die romantically in a car crash. At the time, the crash had only just happened. The wheels of the wrecked Facel Vega were practically still spinning, and at Sydney University I knew exiled French students, spiritually scarred by service in Indochina, who had met Camus in Paris: one of them claimed to have shared a girl with him. Later on, in London, I was able to arrange the trench coat and the Gauloise, although I decided to forgo the car crash until a more propitious moment. Much later, long after having realized that smoking French cigarettes was just an expensive way of inhaling nationalized industrial waste, I learned from Olivier Todd's excellent biography of Camus that the trench coat had been a gift from Arthur Koestler's wife and that the Bogart connection had been, as the academics say, no accident. Camus had wanted to look like Bogart, and Mrs. Koestler knew where to get the kit. Camus was a bit of an actor--he though, in fact, that he was a lot of an actor, although his histrionic talent was the weakest item of his theatrical equipment--and, being a bit of an actor, he was preoccupied by questions of authenticity, as truly authentic people seldom are. But under the posturing agonies about authenticity there was something better than authentic: there was something genuine. He was genuinely poetic. Being that, he could apply two tests simultaneously to his own language: the test of expressiveness, and the test of truth to life. To put it another way, he couldn't not apply them.

There is a real medical condition for which Japanese tourists are sometimes treated after visiting Paris. It is called Paris Syndrome, and symptoms include depression and nausea due to realising that the city isn’t as beautiful and romantic as they had previously been led to believe.

After all everybody, that is, everybody who writes is interested in living inside themselves in order to tell what is inside themselves. That is why writers have to have two countries, the one where they belong and the one in which they live really. The second one is romantic, it is separate from themselves, it is not real but it is really there.

Paris Syndrome” affects roughly a dozen Japanese tourists every year, who arrive in Paris bearing romantic expectations of the French capital, but end up hospitalized “when they discover that Parisians can be rude, or the city does not meet their expectations,” adding, “The experience can apparently be too stressful for some and they suffer a psychiatric breakdown.

Andrew just shrugged, and I fiddled with the napkin in my lap while glancing idly around the restaurant. The obligatory mirrors hung on the walls, and there was one of those fountains with fake lily pads in the entryway. The restaurant was also lit like a mine shaft. I've never understood why dim lighting is supposed to be so romantic. Night vision belongs into a Paris Hilton sex tape - not in a restaurant that could potentially poison me with peanut sauce.

You don’t get it just like you don’t get yourself. Sometimes the simple beauty of a woman is more powerful than anything. It doesn’t need to be a massive painting, it doesn’t need to be filled with a lot of things going on in the canvas space, and it doesn’t need a lot of fancy art techniques. It’s just her. Her beauty. Her in her raw form with those intangible attributes that drove men crazy. Those intangible qualities that could topple kings. Those made Leonardo paint her. Those are still bringing people here to look at her and ponder over. It’s real love. An unfiltered and non-romanticized version. It’s real because it doesn’t need to be anything more. Just like you don’t need to be anything more. You’ve got those intangible qualities to bring millions of people to visit a museum to see you every year. You in your raw form have that power. People don’t forget someone like that. They’re etched into your bones and molded into your core.

...Even [Helen of Troy’s] obsession with Paris was compelled by a poisoned arrow—what’s romantic about that?” “Passion,” Annabelle said, “Eros’s arrows are infused with passion.” “Oh, passion, poison,” Hattie said, “either makes people addle-brained.” She had a point. The ancient Greeks had considered passion a form of madness that infected the blood, and these days, it still inspired elopements and illegal duels and lurid novels. It could even lead a perfectly sensible vicar’s daughter astray.

As historian A. Roger Ekirch explains in his 2005 book, At Day’s Close, the idea of lighting the streets of Paris back in the 1600s originally came from the police. Streetlights were one of many new patrol tools implemented by Louis XIV’s lieutenant general of police, Gabriel Nicolas de la Reynie. De la Reynie’s plan ordered that lanterns be hung over the streets every sixty feet—with the unintended side effect that Paris soon gained its popular moniker, the City of Light. The world’s most romantic city takes its nickname from a police operation.

Depending on which flavor of academic scholarship you prefer, that age had its roots in the Renaissance or Mannerist periods in Germany, England, and Italy. It first bloomed in France in the garden of Jean-Jacques Rousseau in the 1780s. Others point to François-René de Chateaubriand’s château circa 1800 or Victor Hugo’s Paris apartments in the 1820s and ’30s. The time frame depends on who you ask. All agree Romanticism reached its apogee in Paris in the 1820s to 1840s before fading, according to some circa 1850 to make way for the anti-Romantic Napoléon III and the Second Empire, according to others in the 1880s when the late Romantic Decadents took over. Yet others say the period stretched until 1914—conveniently enduring through the debauched Belle Époque before expiring in time for World War I and the arrival of that other perennial of the pigeonhole specialists, modernism. There are those, however, who look beyond dates and tags and believe the Romantic spirit never died, that it overflowed, spread, fractured, came back together again like the Seine around its islands, morphed into other isms, changed its name and address dozens of times as Nadar and Balzac did and, like a phantom or vampire or other supernatural invention of the Romantic Age, it thrives today in billions of brains and hearts. The mother ship, the source, the living shrine of Romanticism remains the city of Paris.

With its wide, tree-lined boulevards and rich architectural heritage dating back over a thousand years, Paris had long been considered a jewel amongst Europe’s capital cities; a place that had inspired the dreams of romantics, artists and connoisseurs of every kind, from every country. But for Drake, crouched in the shadows of a dimly lit stairwell that smelled of stale urine and damp, it was an entirely different prospect. The rundown residential apartment block in which he found himself was, in contrast to the ornate architecture the city was known for, a product of cheap 1940s utilitarianism. Stark, bleak and inhabited by people who clearly wished they were living somewhere else, it certainly wasn’t the kind of place he’d visit by choice

I had never, thank God—and certainly not once I found myself living there—been even remotely romantic about Paris. I may have been romantic about London—because of Charles Dickens—but the romance lasted for exactly as long as it took me to carry my bags out of Victoria Station. My journey, or my flight, had not been to Paris, but simply away from America. For example, I had seriously considered going to work on a kibbutz in Israel, and I ended up in Paris almost literally by closing my eyes and putting my finger on a map. So I was not as demoralized by all of this as I would certainly have been if I had ever made the error of considering Paris the most civilized of cities and the French as the least primitive of peoples. I knew too much about the French Revolution for that.

If I knew you were going to die, I'd make your last moment on earth last forever. I'd take you to the Eiffel Tower in Paris and make sure that you have the most romantic dinner your life. I'd fill your room with hundreds of wild sunflowers, so that even in death, you may carry the scent of something beautiful. If you were to die I'd make sure to drag you through an amusement park and ride all the crazy rides with you, eat all that ice cream with you, win all those stuffed animals for you. If you were to die, I’d beat up every single person in the world who has ever hurt you. I’d protect you with my life. I’ll protect you with everything I own, everything I have, everything I can give. If I knew you were going to die, I’d cut out my own heart for you. I’d cut it out so you could have it. So that you could live. Because I sure as hell can't live without you.

A lady known as Paris, Romantic and Charming Has left her old companions and faded from view Lonely men with lonely eyes are seeking her in vain Her streets are where they were, but there's no sign of her She has left the Seine The last time I saw Paris, her heart was warm and gay, I heard the laughter of her heart in every street café The last time I saw Paris, her trees were dressed for spring, And lovers walked beneath those trees and birds found songs to sing. I dodged the same old taxicabs that I had dodged for years. The chorus of their squeaky horns was music to my ears. The last time I saw Paris, her heart was warm and gay, No matter how they change her, I'll remember her that way. I'll think of happy hours, and people who shared them Old women, selling flowers, in markets at dawn Children who applauded, Punch and Judy in the park And those who danced at night and kept our Paris bright 'til the town went dark.

During the wars of the Empire while husbands and brothers were in Germany, anxious mothers gave birth to an ardent, pale, and neurotic generation,” wrote Alfred de Musset in 1836. “Behind them a past destroyed, still writhing on its ruins with the remnants of centuries of absolutism, before them the dawn of an immense horizon, the first gleams of the future, and between these two worlds—like the ocean separating the Old World from the New—something vague and floating, a troubled sea filled with wreckage, traversed from time to time by some distant sail or ship trailing thick clouds of smoke: the present … only the present remained, the spirit of the time, angel of the dawn that’s neither night nor day.” All that was left for the Lost Generations of Musset and other Romantics, the forebears of modernist revival rebels, was the bottle, the hookah, and the whorehouse, followed by the sanatorium, the madhouse, and the morgue.

Like all Freed musicals and all Astaire musicals, The Band Wagon believes that high and low, art and entertainment, elite and popular aspirations meet in the American musical. The Impressionist originals in Tony’s hotel room, which eventually finance his snappier vision of the show, draw not only a connection to An American in Paris but to painters, like Degas, who found art in entertainers. The ultimate hymn to this belief is the new Dietz and Schwartz song for the film, “That’s Entertainment,” which is to filmusicals what Berlin’s “There’s No Business Like Show Business” is to the stage.11 Whether a hot plot teeming with sex, a gay divorcée after her ex, or Oedipus Rex, whether a romantic swain after a queen or “some Shakespearean scene (where a ghost and a prince meet and everything ends in mincemeat),” it’s all one world of American entertainment. “Hip Hooray, the American way.” Dietz’s lyrics echo Mickey’s theorem in Strike Up the Band. What’s American? Exactly this kind of movie musical from Mount Hollywood Art School.

Life is an adventure to be certain," Milo replied. "Especially if one has a nose for trouble. Isn't that right, my perceptive darling?" Sometimes one could have too much adventure. I was suddenly very weary of this holiday. It would be nice to get back to England, to rest at Thornecrest and enjoy our London flat. I was ready to go home. "Can we go back to London at once?" I asked Milo. "Very well, darling." He came to me and pulled me into his arms. "But let's not start packing just yet." I looked up at him smiling. "You don't mind us going home? I know how much you love your nights spent running wild in Paris." "Je n'aime que toi, ma chérie," he murmured, leaning to kiss me. Emile seemed to appreciate the sentiment for he screeched loudly, clapping his paws together with approval and smacking his lips. Milo glanced at the monkey with an annoyed sigh. "That will do, Emile. You've been most helpful, but I'm afraid I've had enough of your interference for one day." And then he swept me up into his arms and carried me to the bedroom, kicking the door firmly closed behind us.

Teilhard de Chardin—usually referred to by the first part of his last name, Teilhard, pronounced TAY-yar—was one of those geniuses who, in Nietzsche’s phrase (and as in Nietzsche’s case), were doomed to be understood only after their deaths. Teilhard, died in 1955. It has taken the current Web mania, nearly half a century later, for this romantic figure’s theories to catch fire. Born in 1881, he was the second son among eleven children in the family of one of the richest landowners in France’s Auvergne region. As a young man he experienced three passionate callings: the priesthood, science, and Paris. He was the sort of worldly priest European hostesses at the turn of the century died for: tall, dark, and handsome, and aristocratic on top of that, with beautifully tailored black clerical suits and masculinity to burn. His athletic body and ruddy complexion he came by honestly, from the outdoor life he led as a paleontologist in archaeological digs all over the world. And the way that hard, lean, weathered face of his would break into a confidential smile when he met a pretty woman—by all accounts, every other woman in le monde swore she would be the one to separate this glamorous Jesuit from his vows.

In the nineteen-forties in Nazi-occupied Paris, an artist named Marcel Carné made a movie. He filmed it on location on the Street of Thieves, the old Parisian theater street where at one time there was everything from Shakespearean companies to flea circuses, from grand opera to girlie shows. Carné's film was a period piece and required hundreds of extras in nineteenth-century costume. It required horses and carriages and jugglers and acrobats. The movie turned out to be over three hours long. And Carné made it right under the Nazi's noses. The film is a three hour affirmation of life and an examination of the strange and sometimes devastating magnetism of love. Romantic? Oh, babe, it's romantic enough to make a travel poster sigh and a sonnet blush. But completely uncompromising. It's a celebration of the human spirit in all of its goofy, gentle, and grotesque guises. And he made it in the very midst of Nazi occupation, filmed this beauty inside the belly of the beast. He called it Les Enfants du Paradis–Children of Paradise–and forty years later it's still moving audiences around the world. Now, I don't want to take anything away from the French resistance. Its brave raids and acts of sabotage undermined the Germans and helped bring about their downfall. But in many ways Marcel Carné's movie, his Children of Paradise, was more important than the armed resistance. The resisters might have saved the skin of Paris, Carné kept alive its soul.

In Paris explanations come in a predictable sequence, no matter what is being explained. First comes the explanation in terms of the unique, romantic individual, then the explanation in terms of ideological absolutes, and then the explanation in terms of the futility of all explanation. So, for instance, if your clothes dryer breaks down and you want to get the people from BHV—the strange Sears, Roebuck of Paris— to come fix it, you will be told, first, that only one man knows how it works and he cannot be found (explanation in terms of the gifts of the romanticized individual); next, that it cannot be fixed for a week because of a store policy (explanation in terms of ideological necessity); and, finally, that you are perfectly right to find all this exasperating, but nothing can be done, because it is in the nature of things for a dryer to break down, dryers are like that (futility of explanation itself). "They are sensitive machines; they are ill suited to the task; no one has ever made one successfully," the store bureaucrat in charge of service says, sighing. "C'est normal." And what works small works big too. The same sequence that explains the broken dryer also governs the explanations of the French Revolution that have been offered by the major French historians. "Voltaire did all this!" was de La Villette's explanation (only one workman); an inevitable fight between the bourgeoisie and the aristocrats, the Marxists said (store policy); until, finally, Foucault announced that there is nothing really worth explaining in the coming of the Reign of Terror, since everything in Western culture, seen properly, is a reign of terror (all dryers are like that).

In 1910 Leroux had his greatest literary success with Le Fantôme de l’Opéra (The Phantom of the Opera). This is both a detective story and a dark romantic melodrama and was inspired by Leroux’s passion for and obsession with the Paris Opera House. And there is no mystery as to why he found the building so fascinating because it is one of the architectural wonders of the nineteenth century. The opulent design and the fantastically luxurious furnishings added to its glory, making it the most famous and prestigious opera house in all Europe. The structure comprises seventeen floors, including five deep and vast cellars and sub cellars beneath the building. The size of the Paris Opera House is difficult to conceive. According to an article in Scribner’s Magazine in 1879, just after it first opened to the public, the Opera House contained 2,531 doors with 7,593 keys. There were nine vast reservoirs, with two tanks holding a total of 22,222 gallons of water. At the time there were fourteen furnaces used to provide the heating, and dressing-rooms for five hundred performers. There was a stable for a dozen or so horses which were used in the more ambitious productions. In essence then the Paris Opera House was like a very small magnificent city. During a visit there, Leroux heard the legend of a bizarre figure, thought by many to be a ghost, who had lived secretly in the cavernous labyrinth of the Opera cellars and who, apparently, engineered some terrible accidents within the theatre as though he bore it a tremendous grudge. These stories whetted Leroux’s journalistic appetite. Convinced that there was some truth behind these weird tales, he investigated further and acquired a series of accounts relating to the mysterious ‘ghost’. It was then that he decided to turn these titillating titbits of theatre gossip into a novel. The building is ideal for a dark, fantastic Grand Guignol scenario. It is believed that during the construction of the Opera House it became necessary to pump underground water away from the foundation pit of the building, thus creating a huge subterranean lake which inspired Leroux to use it as one of his settings, the lair, in fact, of the Phantom. With its extraordinary maze-like structure, the various stage devices primed for magical stage effects and that remarkable subterranean lake, the Opera House is not only the ideal backdrop for this romantic fantasy but it also emerges as one of the main characters of this compelling tale. In using the real Opera House as its setting, Leroux was able to enhance the overall sense of realism in his novel.

In 1853, Haussmann began the incredible transformation of Paris, reconfiguring the city into 20 manageable arrondissements, all linked with grand, gas-lit boulevards and new arteries of running water to feed large public parks and beautiful gardens influenced greatly by London’s Kew Gardens. In every quarter, the indefatigable prefect, in concert with engineer Jean-Charles Alphand, refurbished neglected estates such as Parc Monceau and the Jardin du Luxembourg, and transformed royal hunting enclaves into new parks such as enormous Bois de Boulogne and Bois de Vincennes. They added romantic Parc des Buttes Chaumont and Parc Montsouris in areas that were formerly inhospitable quarries, as well as dozens of smaller neighborhood gardens that Alphand described as "green and flowering salons." Thanks to hothouses that sprang up in Paris, inspired by England’s prefabricated cast iron and glass factory buildings and huge exhibition halls such as the Crystal Palace, exotic blooms became readily available for small Parisian gardens. For example, nineteenth-century metal and glass conservatories added by Charles Rohault de Fleury to the Jardin des Plantes, Louis XIII’s 1626 royal botanical garden for medicinal plants, provided ideal conditions for orchids, tulips, and other plant species from around the globe. Other steel structures, such as Victor Baltard’s 12 metal and glass market stalls at Les Halles in the 1850s, also heralded the coming of Paris’s most enduring symbol, Gustave Eiffel’s 1889 Universal Exposition tower, and the installation of steel viaducts for trains to all parts of France. Word of this new Paris brought about emulative City Beautiful movements in most European capitals, and in the United States, Bois de Boulogne and Parc des Buttes Chaumont became models for Frederick Law Olmsted’s Central Park in New York. Meanwhile, for Parisians fascinated by the lakes, cascades, grottoes, lawns, flowerbeds, and trees that transformed their city from just another ancient capital into a lyrical, magical garden city, the new Paris became a textbook for cross-pollinating garden ideas at any scale. Royal gardens and exotic public pleasure grounds of the Second Empire became springboards for gardens such as Bernard Tschumi’s vast, conceptual Parc de La Villette, with its modern follies, and “wild” jardins en mouvement at the Fondation Cartier and the Musée du Quai Branly. In turn, allées of trees in some classic formal gardens were allowed to grow freely or were interleaved with wildflower meadows and wild grasses for their unsung beauty. Private gardens hidden behind hôtel particulier walls, gardens in spacious suburbs, city courtyards, and minuscule rooftop terraces, became expressions of old and very new gardens that synthesized nature, art, and outdoors living.

Almost a decade ago, I was browsing in a Barnes & Noble when I came across a book called Route 666: On the Road to Nirvana. It was a music book about a band I liked, so I started paging through it immediately. What I remember are two sentences on the fourth page which discussed how awesome it was that 'Smells Like Teen Spirit' was on the radio, and how this was almost akin to America electing a new president: 'It's not that everything will change at once,' wrote the author, 'it's that at least the people have voted for better principles. Nirvana's being on the radio means my own values are winning: I'm no longer in the opposition.' I have never forgotten those two sentences, and there are two reasons why this memory has stuck with me. The first reason is that this was just about the craziest, scariest idea I'd ever stumbled across. The second reason, however, is way worse; what I have slowly come to realize is that most people think this way all the time. They don't merely want to hold their values; they want their values to win. And I suspect this is why people so often feel 'betrayed' by art and consumerism, and by the way the world works. I'm sure the author of Route 666 felt completely 'betrayed' when Limp Bizkit and Matchbox 20 became superfamous five years after Cobain's death and she was forced to return to 'the opposition' ...If you feel betrayed by culture, it's not because you're right and the universe is fucked; it's only because you're not like most other people. But this should make you happy, because—in all likelihood—you hate those other people, anyway. You are being betrayed by a culture that has no relationship to who you are or how you live... Do you want to be happy? I suspect that you do. Well, here’s the first step to happiness: Don’t get pissed off that people who aren’t you happen to think Paris Hilton is interesting and deserves to be on TV every other day; the fame surrounding Paris Hilton is not a reflection on your life (unless you want it to be). Don’t get pissed off because the Yeah Yeah Yeahs aren’t on the radio enough; you can buy the goddamn record and play “Maps” all goddamn day (if that’s what you want). Don’t get pissed off because people didn’t vote the way you voted. You knew that the country was polarized, and you knew that half of America is more upset by gay people getting married than it is about starting a war under false pretenses. You always knew that many Americans worry more about God than they worry about the economy, and you always knew those same Americans assume you’re insane for feeling otherwise (just as you find them insane for supporting a theocracy). You knew this was a democracy when you agreed to participate, so you knew this was how things might work out. So don’t get pissed off over the fact that the way you feel about culture isn’t some kind of universal consensus. Because if you do, you will end up feeling betrayed. And it will be your own fault. You will feel bad, and you will deserve it. Now it’s quite possible you disagree with me on this issue. And if you do, I know what your argument is: you’re thinking, But I’m idealistic. This is what people who want to inflict their values on other people always think; they think that there is some kind of romantic, respectable aura that insulates the inflexible, and that their disappointment with culture latently proves that they’re tragically trapped by their own intellect and good taste. Somehow, they think their sense of betrayal gives them integrity. It does not. If you really have integrity—if you truly live by your ideals, and those ideals dictate how you engage with the world at large—you will never feel betrayed by culture. You will simply enjoy culture more.

Love, is there even a true description other than knowing your heart will cease to beat without that certain someone in your life? -Rusty Blackwood

If I knew you were going to die, I'd make your last moment on earth last forever. I'd take you to the Eiffel Tower in Paris and I'd make sure that you have the most romantic dinner your life. I'd fill your room with hundreds of wild sunflowers, so that even in death, you may carry the scent of something beautiful. If you were to die id make sure ill drag you through an amusement part and ride all the crazy rides with you, eat all that ice cream with you, win all those stuffed animals for you. If you were to die, I’d beat up every single person in the world who has ever hurt you. I’d protect you with my life. I’ll protect you with everything I own, everything I have, everything I can give. If I knew you were going to die, I’d cut out my own heart for you. I’d cut it out so you could have it. So that you could live. Because I sure as hell cant live without you.

Will you marry me, Genevieve?” He kissed her cheek while Jenny flailed about for a response, any response at all. “The paint fumes are affecting you, Elijah, or you’ve spent too much time imbibing His Grace’s wassail.” “You affect me. I paint better when you’re near, and I was warned about His Grace’s wassail—or Her Grace’s—by the regent himself. Marry me.” She wanted to say yes, even if this declaration was not made out of an excess of romantic love. “If I marry you, I cannot go to Paris.” He leaned back, resting his head against the stones behind them, closing his eyes. “I’ll take you to bloody Paris, and you can appreciate for yourself that the cats have ruined the place. Rome isn’t much better, though I suppose you’ll want to go there and sniff it for yourself too.” He’d promise to take her there, probably to Moscow as well if she asked. “Babies put rather a cramp in one’s travel plans.” Because if she were married to him, and Windham proclivities ran true, babies would follow in the near, middle, and far terms, and all hope of painting professionally would be as dead as her late brothers. “Your siblings all managed to travel with babies. What’s the real reason, Genevieve? We’re compatible in the ways that count, and you’re dying on the vine here, trying to be your parents’ devoted spinster daughter. Marry me.” He was tired, and he felt sorry for her. Of those things, Jenny was certain, but not much else. She hadn’t foreseen an offer from him that would ambush her best intentions and be so bewilderingly hard to refuse. “You need to go home, Elijah. I need to go to Paris. Painting with you has only made me more certain of that. If I capitulate to your proposal, I will regret it for the rest of my days, and you will too. You feel sorry for me, and while I appreciate your sentiments, in Paris I will not be an object of pity.

If all relationships started badly, Prince Charming would disappear from every fairy tale ever written and romantic comedies would be filed under horror.

I never thought that one day I'd be writing novels, much less novels taking place in Paris. As a girl I dreamed of traveling to the City of Light and when I finally did get to spend significant time there (not by running away from home, as Amy did, but it was still a big adventure), I found that it was just as fabulous as I'd always known it would be. I also found that Paris has some not-so-fabulous aspects, as every city does! It's this balance of "romantic dream versus gritty reality" that I've tried to convey in my books. Most of all, I aim to make my stories fun to read, yet not entirely fluffy, with a little bit of wisdom thrown in.

Paris? Psh, lame. I'd take my babe on horseback through the mountains up to the falls. Then we'd have a picnic on top of the waterfalls. She'll be so overwhelmed by my romantic side that she'll swoon into my arms and-" " Die because she ate something you made.

In the first half of the century, the most popular of all the books written about poverty was, however, not an earnest social tract, but The Mysteries of Paris. It was written by Eugène Sue (1804–57), who served as a military surgeon in the French invasion of Spain in 1823, and was present at the Battle of Navarino in 1827 during the Greek War of Independence. Sue wrote Romantic, sensationalist stories with subjects featuring pirates and bandits, and in his novel Mathilde (1841) coined the saying ‘revenge is a dish best served cold’.

You are a romantic, James Evanston.” She pressed herself to him and let him guide her around the room. “You make me one, Luz Alana.” He truly had never been one before. Always ruthlessly practical, but the moment this woman had come into his life, the things which had seemed all-important simply ceased to matter.

Maybe, in the end, the romantics dreaming about Paris see the same thing in the city that I do: that empty stage. A place where the rough edges are sloughed off behind the scenes, where the pain disappears behind pale pink smiles and satin, where the stage lights erase all shadows as they illuminate you with an otherworldly glow.

You’re the complete package. Like something out of a black and white film. Something rare and special that shouldn’t exist outside the silver screen. Yet somehow, here you are.

Apparently, it wasn't every day there was such a spectacle in the Louvre. Funny, I thought the Mona Lisa would have brought it out in them. It sure did in me.

Absolutely perfect, Mona Lisa,” he said and pulled me by my waist back inside.

I was doing perfectly fine. I’m perfectly fine. I will make it to Paris on my own, unchaperoned and without assistance.” “Well, you will need the pilot and the plane. Probably the crew as well,” he said nonchalantly.

Is this 12B? This is going to be fun!” The British accent cut through the air like a wire cutter through clay. It sliced into me and my peaceful serenity that I had created. “No, no, no, no,” I said, a little too emphatically.  “No, this isn’t 12B or no, this isn't going to be fun?” “You’ve got to be kidding me!

Paris. Rome. London. I have no desire to go sit on a hot beach somewhere. I want to see all the romantic places in Europe and make love in every city and take pictures kissing in front of the Eiffel Tower. I want to eat croissants and hold hands on trains.

I mean, it's Paris. The City of Light! The most romantic city in the world.

In his comprehensive survey of romantic landscape lithographs, Jean Adhemar has demonstrated that these albums were made up of topographic prints in a picturesque mode, depicting both foreign and French scenes. While albums depicting foreign scenes were generally devoted to a single country, those showing French scenes usually took the form of regional albums that featured a department, a historic region (Normandy, Brittany), or a mountain range (the Pyrenees or the Jura). The importance they played may be gauged not only from the considerable number of albums that were published but also from the substantial editions that were printed, particularly of the albums that were published in Paris.

In Paris explanations come in a predictable sequence, no matter what is being explained. First comes the explanation in terms of the unique, romantic individual, then the explanation in terms of ideological absolutes, and then the explanation in terms of the futility of all explanation. So, for instance, if your clothes dryer breaks down and you want to get the people from BHV—the strange Sears, Roebuck of Paris— to come fix it, you will be told, first, that only one man knows how it works and he cannot be found (explanation in terms of the gifts of the romanticized individual); next, that it cannot be fixed for a week because of a store policy (explanation in terms of ideological necessity); and, finally, that you are perfectly right to find all this exasperating, but nothing can be done, because it is in the nature of things for a dryer to break down, dryers are like that (futility of explanation itself). "They are sensitive machines; they are ill suited to the task; no one has ever made one successfully," the store bureaucrat in charge of service says, sighing. "C'est normal." And what works small works big too. The same sequence that explains the broken dryer also governs the explanations of the French Revolution that have been offered by the major French historians. "Voltaire did all this!" was de La Villette's explanation (only one workman); an inevitable fight between the bourgeoisie and the aristocrats, the Marxists said (store policy); until, finally, Foucault announced that there is nothing really worth explaining in the coming of the Reign of Terror, since everything in Western culture, seen properly, is a reign of terror (all dryers are like that).

When we get to Paris, I will tell her everything. I don’t think I can bear this agreement anymore. I always keep my promises, but I don’t think I can keep this one. It’s already decided.
I will tell her everything. That I have never stopped loving her, that there is no other woman in my life than her, that I have only really loved her, no one else.

It’s the antithesis of reason and logic. History’s littered with fools dying for love, going to war for love. Ruining themselves for love. That’s not romantic. It’s imbecilic. Look at Lady Caroline Lamb, smashing a glass and making a scene when Byron ended their affair.” He shook his head. “Ridiculous.” Tess bit back a laugh at his fervency. For someone who claimed to be dispassionate, he seemed to have very strong views on the subject. “And what about the Trojan War?” he continued. “That all started because Paris thought he was in love with Helen, another man’s wife. He wasn’t in love, he was in lust. And he dragged thousands of men to their death because of his unruly loins.

It almost felt as if Istanbul had become a blissful metropolis, romantically picturesque, just like Paris, thought Zeliha; not that she had ever been to Paris.

In Paris explanations come in a predictable sequence, no matter what is being explained. First comes the explanation in terms of the unique, romantic individual, then the explanation in terms of ideological absolutes, and then the explanation in terms of the futility of all explanation.

A surprise visit? That's so romantic...but fairly risky." "If you don't take any risks, life will bass you by," Cunco shipped in.

So I’m definitely NOT going to sit around holding my BREATH, waiting for a FANTASY SUMMER IN PARIS to happen. WHY? Because LIFE is NOT a romantic comedy movie!

Remember, the IMAGE of yourself and the lifestyle you're living on a daily basis appreciates with time, it doesn't depreciate. So imagine looking at your Instagram photos in the next 30 years. I can almost guarantee you with 100% certainty that it's those photos that you took when you were in your most heightened sensual frequency (maybe because you just had a new hairdo, or new pair of Louboutins, or your romantic relationship was lit, or you were about to eat some exotic food at some fancy restaurant, or you had a spa day, or you flew to Dubai or Paris for a baecation), that you're going to CHERISH the most.

back, change into something formal. I’m taking you out to the most famous restaurant in all of Paris,’ he said proudly. She giggled. Listening to him make every effort to be the romantic tickled her to bits. Though she was a seasoned and toughened law enforcement agent, she still wasn’t beyond feeling giddy when it came to Pope’s courting efforts. For their long overdue holiday, a honeymoon-before-the-wedding kind of thing, Pope splashed out. The sky was the limit. Five months ago, when he asked her where she wanted to go, she had said Paris. So, Paris it had to be. There were no ifs or buts. And they were going to do it in style. He booked them a room at the Banke Hôtel for the entire duration of their stay. Luckily, he got it at a special rate, otherwise a Federal employee like him wouldn’t have been able to stretch the budget that far. Housed in a former bank, the Baroque revival hotel had an ornate columned façade. The interior was grand in scale and lavishly decorated. The room didn’t disappoint. Charming period detailing had been retained; in their

The late afternoon sky over Paris imparted a softer glow to the city, hinting in a lover’s whisper to be patient with her, because the romantic heaven of Paris by night was only a few hours away, and would be worth the wait.

she bustled into the

am starving and quite honestly, I can’t face that bloody room service menu again.

Juliette Récamier (1777–1849), is remembered for her exquisite beauty and grace—her portrait by David hangs in the Louvre; Gerard’s in the Carnavalet—but most of all she is defined by her romantic “friendships” which brought a certain frisson to the hermetic world of the literary salon. Madame Récamier’s salon was the first one to reopen its doors after the Revolution.

Inevitably they favored the “brilliant” de Staël, who in Margaret’s words operated “on the grand scale, on liberalizing, regenerating principles.” They were captivated as much by the author’s role as intellectual diva in Revolutionary France as they were by her writing. De Staël—whose De l’Allemagne brought the fervid idealism of German Romantic philosophy to the rest of Europe, and whose Paris salon attracted political refugees and international luminaries alike—was the model both young women needed, even as her example must have seemed impossible to match in parochial New England of the 1820s.

All of this means that the bookstore weaves a thin line between romantic tumble and filthy sty, and the delicate balance is forever endangered by the fact that George’s financial modesty extends to bookstore maintenance.

New love is the greatest drug of all, and he’d been in the Shakespeare and Company vortex for so long, he couldn’t kick the habit. During his fifty years at the bookstore, there had been endless affirmation from women who arrived and fell head over heels for George and the romantic world he’d created. Such a constant rush of love can be dangerously addictive, and George still yearned for it, even at eighty-six years of age.