Walker Percy Love In The Ruins Quotes

Why did God make women so beautiful and man with such a loving heart?

Jews wait for the Lord, Protestants sing hymns to him, Catholics say mass and eat him.

Lord, grant that my work increase knowledge and help other men. Failing that, Lord, grant that it will not lead to man’s destruction. Failing that, Lord, grant that my article in Brain be published before the destruction takes place.

Suppose you ask God for a miracle and God says yes, very well. How do you live the rest of your life?

What needs to be discharged is the intolerable tenderness of the past, the past gone and grieved over and never made sense of. Music ransoms us from the past, declares an amnesty, brackets and sets aside the old puzzles. Sing a new song. Start a new life, get a girl, look into her shadowy eyes, smile.

I believe in God and the whole business but I love women best, music and science next, whiskey next, God fourth, and my fellowman hardly at all.

For the world is broken, sundered, busted down the middle, self ripped from self and man pasted back together as mythical monster, half angel, half beast, but no man...Some day a man will walk into my office as a ghost or beast or ghost-beast and walk out as a man, which is to say sovereign wanderer, lordly exile, worker and waiter and watcher.

Nowadays when a good-looking woman flirts with me, however idly, I guffaw like some ruddy English lord, haw haw, har har, harr harr.

What does a man live for but to have a girl, use his mind, practice his trade, drink a drink, read a book, and watch the martins wing it for the Amazon and the three-fingered sassafras turn red in October? Art Immelmann is right. Man is not made for suffering, night sweats, and morning terrors.

Without faith, people perish, and they are perishing before our eyes

God, if you recall, did not warn his people against dirty books. He warned them against high places.

What she didn't understand, she being spiritual and seeing religion as spirit, was that it took religion to save me from the spirit world, from orbiting the earth like Lucifer and the angels, that it took nothing less than touching the thread off the misty interstates and eating Christ himself to make me mortal man again and let me inhabit my own flesh and love her in the morning.

A note for physicians: if you listen carefully to what patients say, they will often tell you not only what is wrong with them but also what is wrong with you.

Comes again the longing, the desire that has no name. Is it for Mrs. Prouty, for a drink, for both: for a party, for youth, for the good times, for dear good drinking and fighting comrades, for football-game girls in the fall with faces like flowers? Comes the longing and it has to do with being fifteen and fifty and with the winter sun striking down into a brick-yard and on clapboard walls rounded off with old hard blistered paint and across a doorsill onto linoleum. Desire has a smell: of cold linoleum and gas heat and the sour piebald bark of crepe myrtle. A good-humored thirty-five-year-old lady takes the air in a back lot in a small town.

Firing the sunset gun

My laps-meter, the first caliper of the soul and the first hope of bridging the dread chasm that has rent the soul of Western man ever since the famous philosopher Descartes ripped body loose from mind and turned the very soul into a ghost that haunts its own house.

Where did the terror come from? Not from the violence; violence gives release from terror. Not from Leroy’s wrongness, for if he were altogether wrong, an evil man, the matter would be simple and no cause for terror. No, it came from Leroy’s goodness, that he is a decent, sweet-natured man who would help you if you needed help, go out of his way and bind up a stranger’s wounds. No, the terror comes from the goodness and what lies beneath, some fault in the soul’s terrain so deep that all is well on top, evil grins like good, but something shears and tears deep down and the very ground stirs beneath one’s feet.

He registered a dizzy 7.6 mmv over Brodmann 32, the area of abstractive activity. Since that time I have learned that a reading over 6 generally means that a person has so abstracted himself from himself and from the world around him, seeing things as theories and himself as a shadow, that he cannot, so to speak, reenter the lovely ordinary world. Such a person, and there are millions, is destined to haunt the human condition like the Flying Dutchman.

Is it that God has at last removed his blessing from the U.S.A. and what we feel now is just the clank of the old historical machinery, the sudden jerking ahead of the roller-coaster cars as the chain catches hold and carries us back into history with its ordinary catastrophes, carries us out and up toward the brink from that felicitous and privileged siding where even unbelievers admitted that if it was not God who blessed the U.S.A., then at least some great good luck had befallen us, and that now the blessing or the luck is over, the machinery clanks, the chain catches hold, and the cars jerk forward?

Our Catholic church here split into three pieces: (1) the American Catholic Church whose new Rome is Cicero, Illinois; (2) the Dutch schismatics who believe in relevance but not God; (3) the Roman Catholic remnant, a tiny scattered flock with no place to go. The American Catholic Church, which emphasizes property rights and the integrity of neighborhoods, retained the Latin mass and plays The Star-Spangled Banner at the elevation.

At this moment the President is beginning to speak in New Orleans and the Vice-President is mounting the platform at NASA a few miles away. Both are making a plea for unity. The President, who is an integrationist Mormon married to a liberated Catholic, will appeal to Leftists to respect law and order. The Vice-President, a Southern Baptist Knothead married to a conservative Unitarian, is asking Knotheads for tolerance and understanding, etcetera. The poor U.S.A.! Even

Don’t tell me the U.S.A. went down the drain because of Leftism, Knotheadism, apostasy, pornography, polarization, etcetera etcetera. All these things may have happened, but what finally tore it was that things stopped working and nobody wanted to be a repairman.

What needs to be discharged is the intolerable tenderness of the past, the past gone and grieved over and never made sense of. Music ransoms us from the past, declares an amnesty, brackets and sets aside the old puzzles. Sing a new song. Start a new life, get a girl, look into her shadowy eyes, smile.

Students are, if the truth be known, a bad lot. En masse they’re as fickle as a mob, manipulable by any professor who’ll stoop to it. They have, moreover, an infinite capacity for repeating dull truths and old lies with all the insistence of self-discovery. Nothing is drearier than the ideology of students, left or right.

...the post-apocalyptic mode has long attracted writers not generally considered part of the science fiction tradition. It's one of the few subgenres of science fiction, along with stories of the near future (also friendly to satirists), that may be safely attempted by a mainstream writer without incurring too much damage to his or her credentials for seriousness. The anti-science fiction prejudice among some readers and writers is so strong that in reviewing a work of science fiction by a mainstream author a charitable critic will often turn to words such as 'parable' or 'fable' to warm the author's bathwater a little, and it is an established fact that a preponderance of religious imagery or an avowed religious intent can go a long way toward mitigating the science-fictional taint, which also helps explain the appeal to mainstream writers such a Walker Percy of the post-apocalyptic story, whose themes of annihilation and recreation are so easily indexed both to the last book of the New Testament and the first book of the Old. It's hard to imagine the author of Love in the Ruins writing a space opera.

You know, Origen, one of the greatest doctors of your Church, was one of us. He believed in reincarnation, you know.” “As I recall, we kicked his ass out.

listening

A dying king, said Sir Thomas More, is apt to be wiser than a healthy king.

kids now don’t have sense enough to know what they don’t know.

Students are a shaky dogmatic lot. And the “freer” they are, the more dogmatic. At heart they’re totalitarians: they want either total dogmatic freedom or total dogmatic unfreedom, and the one thing that makes them unhappy is something in between.

Here was an oddity: that in the latter days when laymen owned everything they didn’t care much for anything, yet some priests who owned little or nothing developed ferocious attachments for ordinary objects—I once knew a monk who owned nothing, had given it all away for Christ, yet coveted the monastery typewriter with a jealous love, flew into rages when another monk touched it.

Happy is the man who can do science at midnight, of a Tuesday, in the fall, free of ghosts, exorcised by love and music of all past Octobers.

I came to myself, saw myself as itself and the world for what it is, and began to love life. Hm, better stop the bleeding in that case. After all, why not live? Bad as things are still when all is said and done, one can sit on a doorstep in the winter sunlight and watch sparrows kick leaves.

Here I spent the best months of my life. In a few days my high-lows leveled out, my depression-exaltation melded into a serene skimming watchfulness. My terror-rage—cowardly lionheartedness and lionhearted cowardice—fused into a mild steady resolve.

The students are fighting the National Guard, the Lefts are fighting the Knotheads, the blacks are fighting the whites. The Jews are being persecuted.” “What are the Christians doing?” “Nothing.

Certain psychiatric disorders have cropped up in both Lefts and Knotheads. Conservatives have begun to fall victim to unseasonable rages, delusions of conspiracies, high blood pressure, and large-bowel complaints. Liberals are more apt to contract sexual impotence, morning terror, and a feeling of abstraction of the self from itself.

The American Catholic Church, which emphasizes property rights and the integrity of neighborhoods, retained the Latin mass and plays The Star-Spangled Banner at the elevation.

Walker Percy in his 1971 dystopian novel Love in the Ruins paints a picture of a morally degenerate America consumed by hedonism, wallowing in ignorance, led by kleptocrats and fools, fragmented into warring and often violent cultural extremes, and on the cusp of a nuclear war. It is a country cursed by its failure to address or atone for its original sins of genocide and slavery. The ethos of ceaseless capitalist expansion, white supremacy, and American exceptionalism, perpetuated overseas in the country’s imperial wars, eventually consumes the nation itself. The accomplices, who once benefited from this evil, become its victims. How, Percy asks, does one live a life of meaning in such a predatory society? Is it even possible? And can a culture ever regain its equilibrium when it sinks into such depravity? The