Assumed Quotes (displaying: 1 - 30 of 183 quotes )
Ever since his first ecstasy or vision of Christminster and its possibilities, Jude had meditated much and curiously on the probable sort of process that was involved in turning the expressions of one language into those of another. He concluded that a grammar of the required tongue would contain, primarily, a rule, prescription, or clue of the nature of a secret cipher, which, once known, would enable him, by merely applying it, to change at will all words of his own speech into those of the foreign one. His childish idea was, in fact, a pushing to the extremity of mathematical precision what is everywhere known as Grimm's La?an aggrandizement of rough rules to ideal completeness. Thus he assumed that the words of the required language were always to be found somewhere latent in the words of the given language by those who had the art to uncover them, such art being furnished by the books aforesaid.
My outlook was so limited that I assumed that all deviates were openly despised and rejected. Their grief and their fear drew my melancholy nature strongly. At first I only wanted to wallow in their misery, but, as time went by, I longed to reach its very essence. Finally I desired to represent it. By this process I managed to shift homosexuality from being a burden to being a cause. The weight lifted and some of the guilt evaporated.
The unveiled Algerian woman, who assumed an increasingly important place in revolutionary action, developed her personality, discovered the exalting realm of responsibility. The freedom of the Algerian people from then on became identified with woman's liberation, with her entry into history. This woman who, in the avenues of Algier or of Constantine, would carry the grenades or the submachine-gun chargers, this woman who tomorrow would be outraged, violated, tortured, could not put herself back into her former state of mind and relive her behaviour of the past; this woman who was writing the heroic pages of Algerian history was, in so doing, bursting the bounds of the narrow in which she had lived without responsibility, and was at the same time participating in the destruction of colonialism and in the birth of a new woman.
Perhaps history this century, thought Eigenvalue, is rippled with gathers in its fabric such that if we are situated, as Stencil seemed to be, at the bottom of a fold, it's impossible to determine warp, woof, or pattern anywhere else. By virtue, however, of existing in one gather it is assumed there are others, compartmented off into sinuous cycles each of which had come to assume greater importance than the weave itself and destroy any continuity. Thus it is that we are charmed by the funny-looking automobiles of the '30's, the curious fashions of the '20's, the particular moral habits of our grandparents. We produce and attend musical comedies about them and are conned into a false memory, a phony nostalgia about what they were. We are accordingly lost to any sense of continuous tradition. Perhaps if we lived on a crest, things would be different. We could at least see.
At daybreak, my face still turned to the wall, and before I had seen above the big window-curtains what shade of colour the first streaks of light assumed, I could already tell what the weather was like. The first sounds from the street had told me, according to whether they came to my ears deadened and distorted by the moisture of the atmosphere or quivering like arrows in the resonant, empty expanses of a spacious, frosty, pure morning; as soon as I heard the rumble of the first tramcar, I could tell whether it was sodden with rain or setting forth into the blue.
A conservative is not merely an obstructionist who wishes to resist the introduction of novelties; nor is he, as was assumed by most 19th-century parliamentarians, a brake to frivolous experiment. He has positive work to do ... Civilization has no force of its own beyond what is given from within. It is under constant assault and it takes most of the energies of civilized man to keep going at all ... If [it] falls we shall see not merely the dissolution of a few joint-stock corporations, but of the spiritual and material achievements of our history.
As soon as a man and woman of almost any age are alone together within four walls it is assumed that anything may happen. Spontaneous combustion, instant fornication, triumph of the senses. What possibilities men and women must see in each other to infer such dangers. Or, believing in the dangers, how often they must think about the possibilities.
Steeply’s face had assumed the openly twisted sneering expression which he knew well Qubecers found repellent on Americans. ‘But you assume it’s always choice, conscious, decision. This isn’t just a little naive, Rmy? You sit down with your little accountant’s ledger and soberly decide what to love? Always?’ ‘What if sometimes there is no choice about what to love? What if the temple comes to Mohammed? What if you just love? without deciding? You just do: you see her and in that instant are lost to sober account-keeping and cannot choose but to love?’ Marathe’s sniff held disdain. ‘Then in such a case your temple is self and sentiment. Then in such an instance you are a fanatic of desire, a slave to your individual subjective narrow self’s sentiments; a citizen of nothing. You become a citizen of nothing. You are by yourself and alone, kneeling to yourself.’ A silence ensued this.
I had motives for not wanting the world to have a meaning; consequently assumed that it had not; and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning for this world is not concerned exclusively with the problem of pure metaphysics; he is also concerned to prove that there is no valid reason why he personally should not do as he wants to...For myself...the philosophy of meaninglessness was essentially an instrument of liberation, sexual and political.
Liberal, shmiberal. That should be a new word. Shmiberal: one who is assumed liberal, just because he's a professional whiner in the newspaper. If you'll read the subtext for many of those old strips, you'll find the heart of an old-fashioned Libertarian. And I'd be a Libertarian, if they weren't all a bunch of tax-dodging professional whiners.
He had been taught as a child that Urras was a festering mass of inequity, iniquity, and waste. But all the people he met, and all the people he saw, in the smallest country village, were well dressed, well fed, and contrary to his expectations, industrious. They did not stand about sullenly waiting to be ordered to do things. Just like Anaresti, they were simply busy getting things done. It puzzled him. He had assumed that if you removed a human being's natural incentive to work -- his initiative, his spontaneous creative energy -- and replaced it with external motivation and coercion, he would become a lazy and careless worker. But no careless workers kept those lovely farmlands, or made the superb cars and comfortable trains. The lure and compulsion of profit was evidently a much more effective replacement of the natural initiative than he had been led to believe.
He tried to read an elementary economics text; it bored him past endurance, it was like listening to somebody interminably recounting a long and stupid dream. He could not force himself to understand how banks functioned and so forth, because all the operations of capitalism were as meaningless to him as the rites of a primitive religion, as barbaric, as elaborate, and as unnecessary. In a human sacrifice to deity there might be at least a mistaken and terrible beauty; in the rites of the moneychangers, where greed, laziness, and envy were assumed to move all men's acts, even the terrible became banal.
A few moments after he found himself on the stage amid the garish gas and the dim scenery, acting before the innumerable faces of the void. It surprised him to see that the play which he had known at rehearsals for a disjointed lifeless thing had suddenly assumed a life of its own. It seemed now to play itself, he and his fellow actors aiding it with their parts. When the curtain fell on the last scene he heard the void filled with applause and, through a rift in a side scene, saw the simple body before which he had acted magically deformed, the void of faces breaking at all points and falling asunder into busy groups.
The tears coursed down her cheeks - not freely, however, for when they came into contact with her heavily beaded eyelashes they assumed an inky color, and pursued the rest of their way in slow black rivulets. A humorous suggestion was made that she sing the notes on her face whereupon she threw up her hands, sank into a chair and went off into a deep vinous sleep.
All that I've done, thought or been is a series of submissions, either to a false self that I assumed belonged to me because I expressed myself through it to the outside, or to a weight of circumstances that I supposed was the air I breathed. In this moment of seeing, I suddenly find myself isolated, an exile where I'd always thought I was a citizen. At the heart of my thoughts I wasn't I.
One is only really inwardly comfortable, so to speak, after one's life has assumed some sort of shape. Not just a routine, like studying or a job or being a housewife, but something more complete than all those, which would include goals set by oneself and a circle of life-time type friends. I think this is one of the hardest things to achieve, in fact often just trying doesn't achieve it but rather it seems to develop almost by accident.
I had always assumed we had an unspoken understanding about these things: that she didn't really mean I was a failure, and I really meant I would try to respect her opinions more. But listening to Auntie Lin tonight reminds me once agian: My mother and I never really understood one another. We translated each other's meanings and I seemed to hear less than what was said, while my mother heard more. No doubt she told Auntie Lin I was going back to school to get a doctorate.
Her eyes, always sad, now looked into the mirror with particular hopelessness. "She's flattering me," thought the princess, and she turned away and went on reading. Julie, however, was not flattering her friend: indeed, the princess's eyes, large, deep, and luminous (sometimes it was as if rays of light came from them in sheaves), were so beautiful that very often, despite the unattractiveness of the whole face, those eyes were more attractive than beauty. But the princess had never seen the good expression of thise eyes, the expression they had in moments when she was not thinking of herself. As with all people, the moment she looked in the mirror, her face assumed a strained, unnatural, bad expression.
Farber says (in my recollection, anyway) the European (or classical) art, including film, is culturally assumed to be a monumental slab. It's about that slab, and how it's been shaped, or what's been carved on it. In "termite art" though, your slab has been wormholed countless times, and its meaning is really taking place in the resulting interstices. The actual art of the piece, in other words, and your enjoyment of it, is taking place in the cracks, and the shape of the slab is coincidental and ultimately meaningless.