Wes Anderson Quotes

You see? There are still faint glimmers of civilization left in this barbaric slaughterhouse that was once known as humanity. Indeed that's what we provide in our own modest, humble, insignificant - (sighs deeply). Oh, fuck it. -M. Gustave, The Grand Budapest Hotel (2014)

I don't think any of us are normal people.

I didn't think so much of him at first. But now I get it: he's everything that I'm not.

I'm very sorry for your loss. Your mother was a terribly attractive woman.

Son of a bitch, I'm sick of these dolphins.

What happened to your hand? It got hit by a mirror. How'd that happen? I lost my temper at myself.

But in the end, he's just another dead rat in a garbage pail behind a Chinese restaurant.

For my dearest darling, treasured, cherished Agatha whom I worship. With respect, adoration, admiration, kisses, gratitude, best wishes, and love from Z to A.

MR. MOUSTAFA There are still faint glimmers of civilization left in this barbaric slaughterhouse that was once know as humanity... He was one of them. What more is there to say?

They say all foxes are slightly allergic to linoleum, but it's cool to the paw, try it. They say my tail needs to be dry cleaned twice a month, but now it's fully detachable, see? They say our tree may never grow back, but one day, something will. Yes, these crackles are made of synthetic goose and these giblets come from artificial squab and even these apples look fake—but at least they've got stars on them. I guess my point is, we'll eat tonight, and we'll eat together. And even in this not particularly flattering light, you are without a doubt the five and a half most wonderful wild animals I've ever met in my life.

Making sure the person shared your interest in sushi and Wes Anderson movies and made you get a boner anytime you touched her hair would seem far too picky. Of course, people did get married because they loved each other, but their expectations about what love would bring were different from those we hold today.

There's really no point in doing anything in life because it's all over in the blink of an eye. The next thing you know, rigor mortis sets in.

Maybe with good luck we’ll find what eluded us in the places we once called home.

You're looking so well, darling. You really are. They've done a marvelous job. I don't know what sort of cream they've put on you down at the morgue, but I want some. Honestly, you look better than you have in years. You look like you're alive!

She stabbed Redford in the back with lefty scissors!

Who’s to say? But he didn’t deserve to die.

Well, you can say that about most anything, “it depends”. Of course, it depends. - M. Gustave

Making sure the person shared your interest in sushi and Wes Anderson movies and made you get a boner anytime you touched her hair would seem far too picky.

The world is so big, so complicated, so replete with marvels and surprises that it takes years for most people to begin to notice that it is, also, irretrievably broken. We call this period of research “childhood.” There follows a program of renewed inquiry, often involuntary, into the nature and effects of mortality, entropy, heartbreak, violence, failure, cowardice, duplicity, cruelty, and grief; the researcher learns their histories, and their bitter lessons, by heart. Along the way, he or she discovers that the world has been broken for as long as anyone can remember, and struggles to reconcile this fact with the ache of cosmic nostalgia that arises, from time to time, in the researcher’s heart: an intimation of vanished glory, of lost wholeness, a memory of the world unbroken. We call the moment at which this ache first arises “adolescence.” The feeling haunts people all their lives. Everyone, sooner or later, gets a thorough schooling in brokenness.

I've always been considered an asshole for about as long as I can remember. That's just my style.

I wouldn't say that I'm particularly bothered or obsessed with detail.

(Mr. Moustafa) I think his world ended long before he even entered it. Although I must say, he certainly maintained the illusion with a marvelous grace.

The world is so big, so complicated, so replete with marvels and surprises that it takes years for most people to begin to notice that it is, also, irretrievably broken. We call this period of research “childhood.” There follows a program of renewed inquiry, often involuntary, into the nature and effects of mortality, entropy, heartbreak, violence, failure, cowardice, duplicity, cruelty, and grief; the researcher learns their histories, and their bitter lessons, by heart. Along the way, he or she discovers that the world has been broken for as long as anyone can remember, and struggles to reconcile this fact with the ache of cosmic nostalgia that arises, from time to time, in the researcher’s heart: an intimation of vanished glory, of lost wholeness, a memory of the world unbroken. We call the moment at which this ache first arises “adolescence.” The feeling haunts people all their lives. Everyone, sooner or later, gets a thorough schooling in brokenness. The question becomes: What to do with the pieces? Some people hunker down atop the local pile of ruins and make do, Bedouin tending their goats in the shade of shattered giants. Others set about breaking what remains of the world into bits ever smaller and more jagged, kicking through the rubble like kids running through piles of leaves. And some people, passing among the scattered pieces of that great overturned jigsaw puzzle, start to pick up a piece here, a piece there, with a vague yet irresistible notion that perhaps something might be done about putting the thing back together again. Two difficulties with this latter scheme at once present themselves. First of all, we have only ever glimpsed, as if through half-closed lids, the picture on the lid of the jigsaw puzzle box. Second, no matter how diligent we have been about picking up pieces along the way, we will never have anywhere near enough of them to finish the job. The most we can hope to accomplish with our handful of salvaged bits—the bittersweet harvest of observation and experience—is to build a little world of our own. A scale model of that mysterious original, unbroken, half—remembered. Of course the worlds we build out of our store of fragments can be only approximations, partial and inaccurate. As representations of the vanished whole that haunts us, they must be accounted failures. And yet in that very failure, in their gaps and inaccuracies, they may yet be faithful maps, accurate scale models, of this beautiful and broken world. We call these scale models “works of art.

This is not the "relativism of truth" presented by journalistic takes on postmodernism. Rather, the ironist's cage is a state of irony by way of powerlessness and inactivity: In a world where terrorism makes cultural relativism harder and harder to defend against its critics, marauding international corporations follow fair-trade practices, increasing right-wing demagoguery and violence can't be answered in kind, and the first black U.S. president turns out to lean right of center, the intelligentsia can see no clear path of action. Irony dominates as a "mockery of the promise and fitness of things," to return to the OED definition of irony. This thinking is appropriate to Wes Anderson, whose central characters are so deeply locked in ironist cages that his films become two-hour documents of them rattling their ironist bars. Without the irony dilemma Roth describes, we would find it hard to explain figures like Max Fischer, Steve Zissou, Royal Tenenbaum, Mr. Fox, and Peter Whitman. I'm not speaking here of specific political beliefs. The characters in question aren't liberals; they may in fact, along with Anderson himself, have no particular political or philosophical interests. But they are certainly involved in a frustrated and digressive kind of irony that suggests a certain political situation. Though intensely self-absorbed and central to their films, Anderson's protagonists are neither heroes nor antiheroes. These characters are not lovable eccentrics. They are not flawed protagonists either, but are driven at least as much by their unsavory characteristics as by any moral sense. They aren't flawed figures who try to do the right thing; they don't necessarily learn from their mistakes; and we aren't asked to like them in spite of their obvious faults. Though they usually aren't interested in making good, they do set themselves some kind of mission--Anderson's films are mostly quest movies in an age that no longer believes in quests, and this gives them both an old-fashioned flavor and an air of disillusionment and futility.

I chose philosophy because it sounded like something I ought to be interested in. I didn't know anything about it, I didn't even know what it was talking about. What I really spent my time doing in those years was writing short stories. There were all sorts of interesting courses, but what I really wanted to do was make stories one way or another.

When I first started hearing about the places that give people joy, I realized that many of them evoke this giddy feeling of abundance: carnivals and circuses, dollar stores and flea markets, and giant old hotels like the Grand Budapest of director Wes Anderson’s imagining. The same feeling also exists on a smaller scale. An ice-cream cone covered in rainbow sprinkles is like a candy store held in your hand. A shower of confetti, a multicolored quilt, a simple game of pick-up sticks, have this irresistible allure. Even the language of joy is rife with excess. We say we’re overjoyed or that we’re brimming with happiness. We say, “My cup runneth over.” And this is very much how it feels to be in a moment of joy, when our delight is so abundant it feels like it can’t be contained by the boundaries of our bodies.

Your life is not an episode of Skins. Things will never look quite as good as they do in a faded, sun-drenched Polaroid; your days are not an editorial from Lula. Your life is not a Sofia Coppola movie, or a Chuck Palahniuk novel, or a Charles Bukowski poem. Grace Coddington isn’t your creative director. Bon Iver and Joy Division don’t play softly in the background at appropriate moments. Your hysterical teenage diary isn’t a work of art. Your room probably isn’t Selby material. Your life isn’t a Tumblr screencap. Every word that comes out of your mouth will not be beautiful and poignant, infinitely quotable. Your pain will not be pretty. Crying till you vomit is always shit. You cannot romanticize hurt. Or sadness. Or loneliness. You will have homework, and hangovers and bad hair days. The train being late won’t lead to any fateful encounters, it will make you late. Sometimes your work will suck. Sometimes you will suck. Far too often, everything will suck - and not in a Wes Anderson kind of way. And there is no divine consolation - only the knowledge that we will hopefully experience the full spectrum - and that sometimes, just sometimes, life will feel like a Coppola film.

Is Twee the right word for it, for the strangely persistent modern sensibility that fructifies in the props departments of Wes Anderson movies, tapers into the waxed mustache-ends of young Brooklynites on bicycles, and detonates in a yeasty whiff every time someone pops open a microbrewed beer? Well, it is now. An across-the-board examination of this thing is long overdue, and the former Spin writer Marc Spitz is to be congratulated on having risen to the challenge. With Twee: The Gentle Revolution in Music, Books, Television, Fashion, and Film , he’s given it a name, and he’s given it a canon. (The canon is crucial, as we shall see.) And if his book is a little all over the place—well, so is Twee. Spitz hails it as “the most powerful youth movement since Punk and Hip-Hop.” He doesn’t even put an arguably in there, bless him. You’re Twee if you like artisanal hot sauce. You’re Twee if you hate bullies. Indeed, it’s Spitz’s contention that we’re all a bit Twee: the culture has turned. Twee’s core values include “a healthy suspicion of adulthood”; “a steadfast focus on our essential goodness”; “the cultivation of a passion project” (T-shirt company, organic food truck); and “the utter dispensing with of ‘cool’ as it’s conventionally known, often in favor of a kind of fetishization of the nerd, the geek, the dork, the virgin.

THE TWEE PANTHEON 135 words Wes Anderson: Outsider boy-heroes and tinkling glockenspiels? Check. Perennial struggle between innocence and experience? Check. Sudden, disorienting swerves into the dark side? Heavy, heavy check. Cinema’s

We realize that all these acts of self-reinvention and self-determination will nonetheless be trampled by the greedy and the powerful, then ground up in the tank treads of history.

Making sure the person shared your interest in sushi and Wes Anderson movies and made you get a boner anytime you touched her hair would seem far too picky. Of

As with any artistic trend, Twee doesn’t become a movement until it gets its own household name. He arrived in the corduroy-draped, beanpole shape of Wes Anderson.

Wes Anderson.

In the evening, having zero interest in the town fireworks display, Vince and I saw a film at the cute little movie theater, Wes Anderson’s Moonrise Kingdom, which was intelligent and carefully made, as his films always are. Walter and I once had a bizarre interaction with Anderson’s fans over the Internet, which started when we posted a couple of humorous letters (we thought) on the Steely Dan website.

I think you've still got lightning in you.

A strange — in some ways true, in some ways false — sense of intimacy is born from studying an artist. I don't know Wes Anderson personally. I don't know his favourite foods or what puts him in moods or possess any of the private understandings that make up a real relationship. I do know that, at some point in his life, his understanding of sadness connected to my understanding of sadness, and that he took the Herculean step of siphoning this understanding into a film strong enough to hold me whenever I have need of it. (page 26)

His film sets are full of artists feeding off one another's talents, functioning as a helix for art and life. It's like a hall-of-mirrors where real concerns are reflected as characters' concerns and redeemed, at least in the moment of creation, by the recognition of what art can offer. (page 37)