Joyce Quotes

“And if he had judged her harshly? If her life were a simple rosary of hours, her life simple and strange as a bird's life, gay in the morning, restless all day, tired at sundown? Her heart simple and willful as a bird's heart?”
― James Joyce, A Portrait of the Artist as a Young Man

“We can't change the world, but we can change the subject”
― James Joyce, Ulysses

“I, too, like to read. Once a month, I go to the local branch. For myself, I pick a novel and, for Bruno, with his cataracts, a book on tape. At first Bruno was doubtful. “What am I supposed to do with this?” he said, looking at the box set of “Anna Karenina” as if I’d handed him an enema. And yet. A day or two later I was going about my business when a voice from above bellowed, ALL HAPPY FAMILIES RESEMBLE ONE ANOTHER, nearly giving me a conniption. After that, he listened to whatever I’d brought him at top volume and then returned it to me without comment. One afternoon, I came back from the library with Ulysses. For a month straight he listened. He had a habit of pressing the stop button and rewinding when he hadn’t fully grasped something. INELUCTABLE MODALITY OF THE VISIBLE: AT LEAST THAT. Pause, rewind. INELUCTABLE MODALITY OF THE. Pause, rewind. INELUCTABLE MODALITY. Pause. INELUCT.”
― Nicole Krauss

“But my considered opinion, after long reflection, is that, whilst in many places the effect of "Ulysses" on the reader undoubtedly is somewhat emetic, nowhere does it tend to be an aphrodisiac.”
― John Munro Woolsey, United States v. One Book Called "Ulysses"

“In respect of the recurrent emergence of the theme of sex in the minds of [Joyce's] characters, it must always be remembered that his locale was Celtic and his season spring.”
― John Munro Woolsey, United States v. One Book Called "Ulysses"

“In what state of rest or motion?

At rest relatively to themselves and to each other. In motion being each and both carried westward, forward and rereward respectively, by the proper perpetual motion of the earth through everchanging tracks of neverchanging space.”
― James Joyce

“- You made me confess the fears that I have. But I will tell you also what I do not fear. I do not fear to be alone or to be spurned for another or to leave whatever I have to leave. And I am not afraid to make a mistake, even a great mistake, a lifelong mistake, and perhaps as long as eternity too.”
― James Joyce, A Portrait of an Artist as a Young Man by James Joyce version illustrated by Brian Keogh

“Who watches me here? Who ever anywhere will read these written words? Signs on a white field.”
― James Joyce, Ulysses

“But it's the life of Paris, that's the thing. Ah, there's no city like Paris for gaiety, movement, excitement...”
― James Joyce, Dubliners

“Not far from the porch of the club a harpist stood in the roadway, playing to a little ring of listeners. He plucked at the wires heedlessly, glancing quickly from time to time at the face of each new-comer and from time to time, wearily also, at the sky. His harp too, heedless that her coverings had fallen about her knees seemed weary alike of the eyes of strangers and of her master's hands.”
― James Joyce, Dubliners

“Time remains the enemy; history must be spatialized. How? By seeing it as a circle, a wheel perpetually turning, the same events recurring again and again.”
― Anthony Burgess, Here Comes Everybody: An Introduction to James Joyce for the Ordinary Reader

“More women are murdering people these days,' says Joyce. 'If you ignore the context, it is a real sign of progress.”
― Richard Osman, The Man Who Died Twice

“Vico’s remedy for skepticism is to have us perceive the common notions of humanity, the chief of which is God as infinite mind. If this is unsuccessful, Vico’s remedy is like that of Plato with the poets—to banish the skeptics from society, as he says the Skeptic Carneades was once driven from Rome (De con. philos., ch. 2). In the Ancient Wisdom Vico gives an argument against the skeptics, based on his principle that the true is the made. He claims that the skeptics admit effects and that they admit that effects have their own causes. But they claim to be ignorant of the nature of these causes, denying that they can know the genera or forms by which each thing is made. Vico claims that even the skeptic must admit that we can come to know those things that are made in the human mind by combining postulates. There must be a ground for this activity that contains all forms and causes. To possess all forms and causes requires an infinite mind whose activity is imitated in the making of what is true by the finite mind.”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“The skeptic can argue back at Vico. But, as Vico holds in the Universal Law, skepticism is ultimately not an intellectual matter but a social matter. There cannot be a society of skeptics. Neither could there be what Polybius believes—a society of philosophers (De con. philos., ch. 4; cf. NS 179, 1043, 1110). All societies require religion, and all philosophers require society in which to live. There is no society whose basis is pure reason.
Vico’s ultimate answer to skepticism is his conception of ‘‘true heroic wis- dom’’ (‘‘vere heroica sapientia’’), which is: ‘‘To know with natural facility the external trues, to act with everyone and in every case with full and open freedom, to speak always truly, and to live with complete delight of the spirit [animus], in a way that conforms to reason’’ (De uno, ch. 19). This conception of ‘‘heroic wisdom’’ foreshadows Vico’s conception of ‘‘heroic mind’’ in his oration of 1732, where it becomes a doctrine of human education. The answer to the skeptic is ultimately the Socratic attempt simply to continue to philosophize. In the additions Vico wrote to the New Science in 1731, he explains skepticism as a symptom of the third age in ‘‘ideal eternal history,’’ when society becomes wholly secular. Skepticism is a corruption of Socrates’s doc- trine that he ‘‘knows nothing.’’ In Socrates’s hands it is a heroic principle that motivates the pursuit of truth and virtue; in the hands of the Skeptics it is a principle of the nothingness of thought (see Vico’s ‘‘demonstration by historical fact against skepticism,’’ NS 1363–64).”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“As Vico portrays heroic wisdom in the above passage it is social, a way to thinking that instructs, delights, and moves. The skeptic is unable to attempt heroism of thought. The skeptic suffers from a lack of courage, a timidity of soul, and little can be done about it by way of a cure. Heroic wisdom is connected to piety ( pietas), which is dutifulness not only toward God in Chris- tian doctrine but also, as in Platonic philosophy, toward parents, relatives, and one’s native country or city (De con. philos., ch. 4). Vico’s last words in the New Science are that this science is inseparably bound to the study of piety, and ‘‘he who is not pious cannot be truly wise’’ (NS 1112). Wisdom, as Joyce says, requires ‘‘a genuine dash of irrepressible piety’’ (FW 470.30–31) that the skeptic is unable to reach.
Vico takes from Plato, but more accurately from the Christian Neo-Platonic tradition, three metaphysical doctrines: ideas as eternal truths, the immortality of the spirit or animus, which is subsumed under the human mind or mens as the seat of the eternal truths, and divine providence, that is, the divine mind that governs the eternal order of things and that is the ground whereby we come to know the eternal truths. Against these three doctrines Vico places the metaphysics of the Stoics and the Epicureans. He rejects the doctrine of fate ( fatum) of the Stoics because it denies free will. He rejects the doctrine of chance (casus) of the Epicureans because it explains everything in terms of void and body, denying the incorporeality of the mind.”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“In his letter to Abbé Esperti on the nature and publication of his First New Science (1726), Vico associates the Stoic idea of fate or ‘‘deaf Necessity’’ (‘‘sorda Necessità’’) with Descartes, as opposed to the chance or ‘‘blind Fortune’’ (‘‘cieca Fortuna’’) of Epicurus.≤≤ Vico also partially identifies chance with Locke.≤≥ He says that today thought fluctuates between these two alter- natives, not attempting to regulate Fortune by reason or attempting to moder- ate Necessity where possible. This is Vico’s fork, and the movements of mod- ern thought are always caught on one tine or the other.
Vico says his own doctrine is based on the idea of divine providence. Vico’s metaphysics of providence combines the general necessity of the divine order of things with the contingency of specific acts of free will. Providence is a metaphysical principle of the true and the certain. It is authority as an agency of rational choice that operates within the rational order of the nature of things. The ultimate metaphysical principle that guides the constancy of the jurisprudent is providence. Its analogue in universal law is Vico’s ius gentium naturale, which in the New Science becomes part of Vico’s ‘‘ideal eternal history.”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“Vico rejects the moral philosophy of both the Stoics and the Epicureans. Vico is against the indifference to society of the Stoic ideal of autarkeia and against the ethic of the cultivation of the pleasurable state of mind of Epicurus’s ideal of ataraxia. Vico’s specific criticisms of each moral position re- duce to the sense in which each of these positions is self-involved. The Stoic withdraws into the self-sufficient individual, and the Epicurean withdraws the individual into the garden. Vico puts this most succinctly in his autobiography: ‘‘For they are each a moral philosophy of solitaries: the Epicurean, of idlers inclosed in their own little gardens; the Stoic, of contemplatives who endeavor to feel no emotion’’ (A 122). Moral philosophy for Vico is part of civil wisdom, which functions in the agora. Moral philosophy has its roots and purpose in the jurisprudential, in the wisdom that governs human affairs, prudentially based in the divine providential order of things. Vico sees the truth in Christian morality as resting on its emphasis on the divinity of the human mind over the claims of the body.”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“Only human beings, Vico says, are free. Liberty and its two parts, dominion and tutelage, are the sources of all laws and civil society (ch. 4; De uno, 74). A human being is born free, and this freedom takes the two basic shapes of the right to property, to ownership of what is necessary and useful to the person’s existence, and the right to protect oneself against transgression. Without these three just powers of humanity there can be no civil society. Vico’s principles of humanity as given here are jurisprudential. In the New Science his principles of humanity remain three in number, but they appear as social institutions rather than rights: religion, marriage, and burial. Vico’s three rights in the Universal Law derive from human nature itself. Vico’s three principles in the New Science are claimed to be customs observed by all nations, whether barbarous or civilized (NS 333). Vico conceives of these principles anthropologically: they are what denote a human community as opposed to an animal society.”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“Having said that from pudor and libertas comes liberalitas, Vico does not discuss this further. Associated with the studia humanitatis, which Vico con- nects to the general meaning of humanitas, is Cicero’s term artes liberales (liberalis, relating to freedom). The liberal arts are the ‘‘humanities.’’ ‘‘Liberality’’ is the quality or state of being free, of kindness, courtesy, or generosity. If we speculatively extend Vico’s mention of liberalitas it suggests that the law, once beyond the enactment and support of rights basic to human nature, contains and promotes a humane wisdom. Law extends the original feeling of common humanity that takes shape in the basic uses of language in human society. This humane wisdom is justice, in the Platonic and humanist sense of proportion or balance in the faculties of the soul, and in the order of society.
Vico adds to his principles of humanity two principles of history. He says universal history is the history of things and the history of words (rerum et verborum). Etymology is the history of words, and mythology is the first history of things (ch. 7). This establishes the detailed exposition of Varro’s obscure period of the nations that is reformulated as ‘‘poetic wisdom’’ (sa- pienza poetica) in the second book of the New Science, its longest book. Etymology, as in the Cratylus, allows us access to the original meanings of the words of languages. But at the end of the Cratylus Socrates turns from words to the things themselves. Mythologies give us the first histories, as Vico ex- plains in the Dissertationes of the third book of the Universal Law. Vico says in the New Science: ‘‘The first science to be learned should be mythology or the interpretation of fables’’ (NS 51).”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“Vico states in the De uno that ‘‘history does not yet have its principles’’ (ch. 104). It will have its principles when ‘‘philosophy undertakes to examine philology’’ (NS 7). Vico has made his first attempt at this union in the De constantia, but in it history does not completely have its principles. Missing from Vico’s account are axioms that he formulates in the New Science. Only when we comprehend these elements do we have a full basis from which to grasp the union between philosophy and philology. It falls to the reader of the New Science to make the science for himself, but in this work Vico has presented the reader with a full philosophy of history with which to do so. In the De constantia it is symptomatic that philosophy and philology are treated in two separate books. Their union is ultimately at the hands of the jurisprudent, who must look to each and then combine them in the process of interpretation of the law. powers of language that nourish the imagination and its fictions. This poetic form of the law is not false. It is the first formulation of its truth, which ‘‘bursts forth’’ from the certains of the heroic actions and practices that originally establish legal order. Jurisprudential thinking interprets the law properly only when it does so in terms of a knowledge of things divine and human, and considers how the connection between the divine and human is enacted in the various ages of the course the nations run. In this way, ‘‘We annew’’ (FW 594.15).”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“Vico is Joycean in that he is always forcing the reader to comprehend the double meaning or double truth of the words upon which he structures the new science. Joyce does this through puns. Vico does it through ambiguity. Ambiguity is a form of fallacy in ordinary logic, a specific instance of which is equivocation, or using a word in two senses. No argument is valid that changes the meaning of its terms in its course. In the doctrine of the syllogism this is known as the fallacy of four terms. But ambiguity is the key to poetical meaning and to much of oration. The orator will play on the various meanings of words to draw forth for his hearers a central point.”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“Vico’s terminology follows the principle of his oration Study Methods: to balance the moderns against the ancients. The reader is asked to have Joyce’s ‘‘two thinks at a time’’ (FW 583.7), to move between the modern and Vico’s meaning. Vico does not simply replace modern meanings with his own original ones. He repeatedly faces the reader with both.”
― Donald Phillip Verene, Knowledge of Things Human and Divine: Vico's New Science and Finnegan's Wake

“Ibrahim presses play, and they all watch as the figure in the motorcycle helmet walks down the row of lockers and stops in front of 531. The figure inserts a key.
'Looks like he's having trouble with the lock too,' says Joyce.
'Or she,' says Ron. Ibrahim notes that Ron is getting much sharper on his gender neutrality.”
― Richard Osman, The Man Who Died Twice

“Oh, I didn't fall in love with him,' says Joyce. 'Nothing like that. I just walked into a room and there he was, and he looked at me, and I looked at him, and that's all there was to it. Like I had always been in love with him, no falling necessary. Like finding the perfect pair of shoes.”
― Richard Osman, The Bullet That Missed

“And I know what you're thinking, but, again, he's not my type. I wish that he was.”
― Richard Osman, The Last Devil to Die

“To read these multiple images we must learn to suffer the ridiculous image to disclose itself within the tragic, the mythic in the trivial, the ironic in the poignant. You do not read Ulysses; you watch the words. (“Joyce’s Forest of Symbols”)”
― Guy Davenport, The Geography of the Imagination: Forty Essays

“Joyce acquits Blake peremptorily of the charges of insanity and vague mysticism: For the first, 'To say that a great genius is mad, is no better than to say he is a rheumatic or diabetic.' For the second, he was a mystic only insofar as he could be one and remain an artist; his mysticism was no swooning ecstasy like that of St. John of the Cross, but a western mysticism filled with an 'innate sense of form and the coordinating power of the intellect.”
― Richard Ellmann, James Joyce

“I have discovered a miracle above the rain, thought Joana. A miracle split into chunky, serious, twinkling stars, like a stationary warning: like a lighthouse. What are they trying to say? In them I sense the secret, the twinkling is the impassive mystery I hear flowing inside me, crying in broad, desperate, romantic notes. Dear God, at least allow me to communicate with them, satisfy my desire to kiss them. To feel their light on my lips, feel it glow inside my body, leaving it sparkling and transparent, cool and moist like the minutes before dawn. Why do these strangers grip me?”
― Clarice Lispector, Near to the Wild Heart

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― Joyce

“That's total mech waste. I'm glad I trusted my gut and didn't hand this thing over to the Order. I'm glad I sat with this commonplace for so many units. I'm not sure if I've ever believed in the transmogrification. I'm not too sure if I cared very much about this book at all. But I think if I had handed this book over to the Order, Mr. Smalls and his cronies would have burned this book. Even if I am not sure about the transmogrification of the data I can see now so many units later so much of Pop and Mabel’s cryptz in here. I think it's true what they say about youth thinking they’ve got it all figured out. I'm glad I attempted as hard as I could to stave off rigidity. So many of my fellow etceterists found their little box, climbed inside, had the box taped shut from the outside with the help of peer reinforcement, taped it from the inside too, parceled themselves off, and lost themselves in the realm of the archival sublime.”
― Chase Griffin