Stevens Necessary Angel Quotes

Reality is a cliché from which we escape by metaphor.

I am the truth, since I am part of what is real, but neither more nor less than those around me.

The great poems of heaven and hell have been written and the great poem of earth remains to be written.

The imagination loses vitality as it ceases to adhere to what is real.

... unreal things have a reality of their own, in poetry as elsewhere.

What really has expanded is not so much a circle of empathy as a circle of rights—a commitment that other living things, no matter how distant or dissimilar, be safe from harm and exploitation. Empathy has surely been historically important in setting off epiphanies of concern for members of overlooked groups. But the epiphanies are not enough. For empathy to matter, it must goad changes in policies and norms that determine how the people in those groups are treated. At these critical moments, a newfound sensitivity to the human costs of a practice may tip the decisions of elites and the conventional wisdom of the masses. But as we shall see in the section on reason, abstract moral argumentation is also necessary to overcome the built-in strictures on empathy. The ultimate goal should be policies and norms that become second nature

Vengeance is no disease: it is necessary for cooperation, preventing a nice guy from being exploited.

So not just vengeance, but also forgiveness and contrition, are necessary for social organisms

More to the point, what was the lesson that the first Christians drew from crucifixion? Today such a barbarity might galvanize people into opposing brutal regimes, or demanding that such torture never again be inflicted on a living creature. But those weren´t the lessons the early Christians drew at all. No, the execution of Jesus is The Good News, a necessary step in the most wonderful episode in history. In allowing the crucifixion to take place, God did the world an incalculable favor. Though infinitely powerful, compassionate, and wise, he could think of no other way to reprieve humanity from punishment for its sins (in particular, for the sin of being descended from a couple who had disobeyed him) that to allow, an innocent man (his son no less) to be impaled through the limbs and slowly suffocate in agony. By acknowledging that this sadistic murder was a gift of divine mercy, people could earn eternal life. And if they failed to see the logic in all this, their flesh would be seared by fire for all eternity.

The predators may respond to the defensive reprisals of their prey as if they were the ones under attack, and experience a moralized wrath and a thirst for revenge. Thanks to the Moralization Gap, they will minimize their own first strike as necessary and trivial while magnifying the reprisal as unprovoked and devastating. Each side will count the wrongs differently—the perpetrator tallying an even number of strikes and the victim an odd number— and the difference in arithmetic can stoke a spiral of revenge,

The telephone company is urging people not to use the telephone unless it is absolutely necessary, in order to keep the lines open for emergency calls. We'll be right back after this break to give away a pair of Phil Collins concert tickets to caller number 95. -unidentified radio disc jockey after the 1990 Los Angeles earthquake

The statement that the process does not involve the poet as subject, to the extent to which that is true, precludes direct egotism. On the other hand, without indirect egotism there can be no poetry. There can be no poetry without the personality of the poet, and that, quite simply, is why the definition of poetry has not been found and why, in short, there is none.

It is not an artifice that the mind has added to human nature. The mind has added nothing to human nature. It is a violence from within that protects us from a violence without It is the imagination pressing back against the pressure of reality. It seems, in the last analysis, to have something to do wIth our self-preservation; and that, no doubt, is why the expression of it, the sound of its words, helps us to live our lives.

The violence of men, though, is modulated by a slider: they can allocate their energy along a continuum from competing with other men for access to women to wooing the women themselves and investing in their children, a continuum that biologists sometimes call “cads versus dads.”103 In a social ecosystem populated mainly by men, the optimal allocation for an individual man is at the “cad” end, because attaining alpha status is necessary to beat away the competition and a prerequisite to getting within wooing distance of the scarce women.

The great powers took on the responsibility of preserving peace and order (which they pretty much equated), and their Concert of Europe was a forerunner of the League of Nations, the United Nations, and the European Union. This international Leviathan deserves much of the credit for the long intervals of peace in 19th-century Europe. But the stability was enforced by monarchs who ruled over lumpy amalgams of ethnic groups, which began to clamor for a say in how their affairs were run. The result was a nationalism that, according to Howard, was “based not so much on universal human rights as on the rights of nations to fight their way into existence and to defend themselves once they existed.” Peace was not particularly desirable in the short term; it would come about “only when all nations were free. Meanwhile, [nations] claimed the right to use such force as was necessary to free themselves, by fighting precisely the wars of national liberation that the Vienna system had been set up to prevent.”111

The other problem with empathy is that it is too parochial to serve as a force for a universal consideration of people’s interests. Mirror neurons notwithstanding, empathy is not a reflex that makes us sympathetic to everyone we lay eyes upon. It can be switched on and off, or thrown into reverse, by our construal of the relationship we have with a person. Its head is turned by cuteness, good looks, kinship, friendship, similarity, and communal solidarity. Though empathy can be spread outward by taking other people’s perspectives, the increments are small, Batson warns, and they may be ephemeral.71 To hope that the human empathy gradient can be flattened so much that strangers would mean as much to us as family and friends is utopian in the worst 20th-century sense, requiring an unattainable and dubiously desirable quashing of human nature.72 Nor is it necessary. The ideal of the expanding circle does not mean that we must feel the pain of everyone else on earth. No one has the time or energy, and trying to spread our empathy that thinly would be an invitation to emotional burnout and compassion fatigue.73 The Old Testament tells us to love our neighbors, the New Testament to love our enemies. The moral rationale seems to be: Love your neighbors and enemies; that way you won’t kill them. But frankly, I don’t love my neighbors, to say nothing of my enemies. Better, then, is the following ideal: Don’t kill your neighbors or enemies, even if you don’t love them. What really has expanded is not so much a circle of empathy as a circle of rights—a commitment that other living things, no matter how distant or dissimilar, be safe from harm and exploitation. Empathy has surely been historically important in setting off epiphanies of concern for members of overlooked groups. But the epiphanies are not enough. For empathy to matter, it must goad changes in policies and norms that determine how the people in those groups are treated. At these critical moments, a newfound sensitivity to the human costs of a practice may tip the decisions of elites and the conventional wisdom of the masses. But as we shall see in the section on reason, abstract moral argumentation is also necessary to overcome the built-in strictures on empathy. The ultimate goal should be policies and norms that become second nature and render empathy unnecessary. Empathy, like love, is in fact not all you need. SELF-CONTROL

…the imagination gives to everything that it touches a peculiarity, and it seems to me that the peculiarity of the imagination is nobility, of which there are many degrees. This inherent nobility is the natural source of another, which our extremely headstrong generation regards as false and decadent. I mean that nobility which is our spiritual height and depth; and while I know how difficult it is to express it, nevertheless I am bound to give a sense of it. Nothing could be more evasive and inaccessible. Nothing distorts itself and seeks disguise more quickly. There is a shame of disclosing it and in its definite presentations a horror of it. But there it is.

It is not an artifice that the mind has added to human nature. The mind has added nothing to human nature. It is a violence from within that protects us from a violence without It is the imagination pressing back against the pressure of reality. It seems, in the last analysis, to have something to do wIth our self-preservation; and that, no doubt, is why the expression of it, the sound of its words, helps us to live our lives.

It is not an artifice that the mind has added to human nature. The mind has added nothing to human nature. It is a violence from within that protects us from a violence without It is the imagination pressing back against the pressure of reality. It seems, in the last analysis, to have something to do wIth our self-preservation; and that, no doubt, is why the expression of it, the sound of its words, helps us to live our lives.

The Doctor lamented the confusion in the church regarding its beliefs. He stressed, “There is an absence of doctrine, there is a lack of clear definition and a readiness to allow anybody to say anything they like.”19 To reverse this decline, Lloyd-Jones asserted: This means that there was never a time when it was more urgently necessary that Christian people should consider together the doctrines of the Bible. We must know the ground on which we stand, and be able to withstand every enemy that comes to attack us, every subtle foe, every ploy used by the devil who comes disguised as an “angel of light” to ruin our souls.20

The best definition of true imagination is that it is the sum of our faculties. Poetry is the scholar’s art. The acute intelligence of the imagination, the illimitable resources of its memory, its power to possess the moment it perceives — if we were speaking of light itself, and thinking of the relationship between objects and light, no further demonstration would be necessary … What light requires a day to do, and by day I mean a kind of Biblical revolution of time, the imagination does in the twinkling of an eye. It colors, increases, brings to a beginning and end, invents languages, crushes men, and, for that matter, gods in its hands, it says to women more than it is possible to say, it rescues all of us from what we have called absolute fact… — Wallace Stevens, The Necessary Angel: Essays on Reality and the Imagination (Vintage; Unabridged Edition, February 12, 1965)

We cannot look at the past or the future except by means of the imagination but again the imagination of backward glances is one thing and the imagination of looks ahead something else. Even the psychologists concede this present particular, for, with them, memory involves a reproductive power, and looks ahead involve a creative power: the power of our expectations.

Poetry is a satisfying of the desire for resemblance. As the mere satisfying of a desire, it is pleasurable. But poetry if it did nothing but satisfy a desire would not rise above the level of many lesser things. Its singularity is that in the act of satisfying the desire for resemblance it touches the sense of reality, it enhances the sense of reality, heightens it, intensifies it.