Teju Quotes

To be alive, it seemed to me, as I stood there in all kinds of sorrow, was to be both original and reflection, and to be dead was to be split off, to be reflection alone.

Perhaps this is what we mean by sanity: that, whatever our self-admitted eccentricities might be, we are not villains of our own stories.

Each neighborhood of the city appeared to be made of a different substance, each seemed to have a different air pressure, a different psychic weight: the bright lights and shuttered shops, the housing projects and luxury hotels, the fire escapes and city parks.

I couldn't remember what life was like before I started walking.

What do I believe in? Imagination, gardens, science, poetry, love, and a variety of nonviolent consolations. I suspect that in this aggregate all this isn't enough, but that's where I am for now.

Things don't go away just because you choose to forget them.

We experience life as a continuity, and only after it falls away, after it becomes the past, do we see its discontinuities. The past, if there is such a thing, is mostly empty space, great expanses of nothing, in which significant persons and events float.

But a book suggests conversation: one person is speaking to another, and audible sound is, or should be, natural to that exchange. So I read aloud with myself as the audience, and gave voice to another's words.

The music you travel with helps you to create your own internal weather.

I had hoped for grace," I said, "not immortality" I wonder why so many people view sickness as a moral test. It has nothing to do with morals or grace. It's a physical test, and usually we lose.

I deeply respect American sentimentality, the way one respects a wounded hippo. You must keep an eye on it, for you know it is deadly.

I became aware of just how fleeting the sense of happiness was, and how flimsy its basis: a warm restaurant after having come in from the rain, the smell of food and wine, interesting conversation, daylight falling weakly on the polished cherrywood of the tables. It took so little to move the mood from one level to another, as one might push pieces on a chessboard. Even to be aware of this, in the midst of a happy moment, was to push one of those pieces, and to become slightly less happy.

The site was a palimpsest, as was all the city, written, erased, rewritten.

there is much sorrow, not only of the dramatic kind but also in the way that difficult economic circumstances wear people down, eroding them, preying on their weaknesses, until they do things that they themselves find hateful, until they are shadows of their best selves.

American racism has many moving parts, and has had enough centuries in which to evolve an impressive camouflage. It can hoard its malice in great stillness for a long time, all the while pretending to look the other way. Like misogyny, it is atmospheric. You don’t see it at first. But understanding comes.

From Sachs to Kristof to Invisible Children to TED, the fastest growth industry in the US is the White Savior Industrial Complex. The white savior supports brutal policies in the morning, founds charities in the afternoon, and receives awards in the evening. The banality of evil transmutes into the banality of sentimentality. The world is nothing but a problem to be solved by enthusiasm. This world exists simply to satisfy the needs - including, importantly, the sentimental needs - of white people and Oprah.

He, too, was in the grip of rage and rhetoric. I saw that, attractive though his side of the political spectrum was. A cancerous violence had eaten into every political idea, had taken over the ideas themselves, and for so many, all that mattered was the willingness to do something. Action led to action, free of any moorings, and the way to be someone, the way to catch the attention of the young and recruit them to one's cause, was to be enraged. It seemed as if the only way this lure of violence could be avoided was by having no causes, by being magnificiently isolated from loyalties. But was that not an ethical lapse graver than rage itself?

There is an expectation that we can talk about sins but no one must be identified as a sinner: newspapers love to describe words or deeds as “racially charged” even in those cases when it would be more honest to say “racist”; we agree that there is rampant misogyny, but misogynists are nowhere to be found; homophobia is a problem, but no one is homophobic. One cumulative effect of this policed language is that when someone dares to point out something as obvious as white privilege, it is seen as unduly provocative. Marginalized voices in America have fewer and fewer avenues to speak plainly about what they suffer; the effect of this enforced civility is that those voices are falsified or blocked entirely from the discourse.

I have not read most of the big 19th — century novels that people consider “essential,” nor most of the 20th-century ones for that matter. But this does not embarrass me. There are many films to see, many friends to visit, many walks to take, many playlists to assemble and many favorite books to reread. Life’s too short for anxious score-keeping. Also, my grandmother is illiterate, and she’s one of the best people I know. Reading is a deep personal consolation for me, but other things console, too.

Each person must, on some level, take himself as the calibration point for normalcy, must assume that the room of his own mind is not, cannot be, entirely opaque to him. Perhaps this is what we mean by sanity: that, whatever our self-admitted eccentricities might be, we are not the villains of our own stories. In fact, it is quite the contrary: we play, and only play, the hero, and in the swirl of other people’s stories, insofar as those stories concern us at all, we are never less than heroic. Who, in the age of television, hasn’t stood in front of a mirror and imagined his life as a show that is already perhaps being watched by multitudes? Who has not, with this consideration in mind, brought something performative into his everyday life? We have the ability to do both good and evil, and more often than not, we choose the good. When we don’t, neither we nor our imagined audience is troubled, because we are able to articulate ourselves to ourselves, and because we have through our other decisions, merited their sympathy. They are ready to believe the best about us, and not without good reason.