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“People try so hard to believe in leaders now, pitifully hard. But we no sooner get a popular reformer or politician or soldier or writer or philosopher—a Roosevelt, a Tolstoi, a Wood, a Shaw, a Nietzsche, than the cross-currents of criticism wash him away. My Lord, no man can stand prominence these days. It's the surest path to obscurity. People get sick of hearing the same name over and over...
We want to believe. Young students try to believe in older authors, constituents try to believe in their Congressmen, countries try to believe in their statesmen, but they can't. Too many voices, too much scattered, illogical, ill-considered criticism. It's worse in the case of newspapers. Any rich, unprogressive old party with that particularly grasping, acquisitive form of mentality known as financial genius can own a paper that is the intellectual meat and drink of thousands of tired, hurried men, men too involved in the business of modern living to swallow anything but predigested food. For two cents the voter buys his politics, prejudices, and philosophy. A year later there is a new political ring or a change in the paper's ownership, consequence: more confusion, more contradiction, a sudden inrush of new ideas, their tempering, their distillation, the reaction against them-”
―
We want to believe. Young students try to believe in older authors, constituents try to believe in their Congressmen, countries try to believe in their statesmen, but they can't. Too many voices, too much scattered, illogical, ill-considered criticism. It's worse in the case of newspapers. Any rich, unprogressive old party with that particularly grasping, acquisitive form of mentality known as financial genius can own a paper that is the intellectual meat and drink of thousands of tired, hurried men, men too involved in the business of modern living to swallow anything but predigested food. For two cents the voter buys his politics, prejudices, and philosophy. A year later there is a new political ring or a change in the paper's ownership, consequence: more confusion, more contradiction, a sudden inrush of new ideas, their tempering, their distillation, the reaction against them-”
―
“Marriage as a long conversation. - When marrying you should ask yourself this question: do you believe you are going to enjoy talking with this woman into your old age? Everything else in a marriage is transitory, but most of the time that you're together will be devoted to conversation.”
― Human, All Too Human: A Book for Free Spirits
― Human, All Too Human: A Book for Free Spirits
“The Self saith unto the ego: “Feel pain!” And thereupon it suffereth, and thinketh how it may put an end thereto—and for that very purpose it is meant to think.
The Self saith unto the ego: “Feel pleasure!” Thereupon it rejoiceth, and thinketh how it may ofttimes rejoice—and for that very purpose it is meant to think.”
― Thus Spoke Zarathustra
The Self saith unto the ego: “Feel pleasure!” Thereupon it rejoiceth, and thinketh how it may ofttimes rejoice—and for that very purpose it is meant to think.”
― Thus Spoke Zarathustra
“You burn to have your photograph in a tennis magazine.”
“I’m afraid so.”
“Why again exactly, now?”
“I guess to be felt about as I feel about those players with their pictures in magazines.”
“Why?”
“Why? I guess to give my life some sort of meaning, Lyle.”
“And how would this do this again?”
“Lyle, I don’t know. I do not know. It just does. Would. Why else would I burn like this, clip secret pictures, not take risks, not sleep or pee?”
“You feel these men with their photographs in magazines care deeply about having their photographs in magazines. Derive immense meaning.”
“I do. They must. I would. Else why would I burn like this to feel as they feel?”
“The meaning they feel, you mean. From the fame.”
“Lyle, don’t they?”
“LaMont, perhaps they did at first. The first photograph, the first magazine, the gratified surge, the seeing themselves as others see them, the hagiography of image, perhaps. Perhaps the first time: enjoyment. After that, do you trust me, trust me: they do not feel what you burn for. After the first surge, they care only that their photographs seem awkward or unflattering, or untrue, or that their privacy, this thing you burn to escape, what they call their privacy is being violated. Something changes. After the first photograph has been in a magazine, the famous men do not enjoy their photographs in magazines so much as they fear that their photographs will cease to appear in magazines. They are trapped, just as you are.”
“Is this supposed to be good news? This is awful news.”
“LaMont, are you willing to listen to a Remark about what is true?”
“Okey-dokey.”
“The truth will set you free. But not until it is finished with you.”
“Maybe I ought to be getting back.”
“LaMont, the world is very old. You have been snared by something untrue. You are deluded. But this is good news. You have been snared by the delusion that envy has a reciprocal. You assume that there is a flip-side to your painful envy of Michael Chang: namely Michael Chang’s enjoyable feeling of being-envied-by-LaMont-Chu. No such animal.”
“Animal?”
“You burn with hunger for food that does not exist.”
“This is good news?”
“It is the truth. To be envied, admired, is not a feeling. Nor is fame a feeling. There are feelings associated with fame, but few of them are any more enjoyable than the feelings associated with envy of fame.”
“The burning doesn’t go away?”
“What fire dies when you feed it? It is not fame itself they wish to deny you here. Trust them. There is much fear in fame. Terrible and heavy fear to be pulled and held, carried. Perhaps they want only to keep it off you until you weigh enough to pull toward yourself.”
“Would I sound ungrateful if I said this doesn’t make me feel very much better at all?”
“LaMont, the truth is that the world is incredibly, incredibly, unbelievably old. You suffer with the stunted desire caused by one of its oldest lies. Do not believe the photographs. Fame is not the exit from any cage.”
“So I’m stuck in the cage from either side. Fame or tortured envy of fame. There’s no way out.”
“You might consider how escape from a cage must surely require, foremost, awareness of the fact of the cage.”
― Infinite Jest
“I’m afraid so.”
“Why again exactly, now?”
“I guess to be felt about as I feel about those players with their pictures in magazines.”
“Why?”
“Why? I guess to give my life some sort of meaning, Lyle.”
“And how would this do this again?”
“Lyle, I don’t know. I do not know. It just does. Would. Why else would I burn like this, clip secret pictures, not take risks, not sleep or pee?”
“You feel these men with their photographs in magazines care deeply about having their photographs in magazines. Derive immense meaning.”
“I do. They must. I would. Else why would I burn like this to feel as they feel?”
“The meaning they feel, you mean. From the fame.”
“Lyle, don’t they?”
“LaMont, perhaps they did at first. The first photograph, the first magazine, the gratified surge, the seeing themselves as others see them, the hagiography of image, perhaps. Perhaps the first time: enjoyment. After that, do you trust me, trust me: they do not feel what you burn for. After the first surge, they care only that their photographs seem awkward or unflattering, or untrue, or that their privacy, this thing you burn to escape, what they call their privacy is being violated. Something changes. After the first photograph has been in a magazine, the famous men do not enjoy their photographs in magazines so much as they fear that their photographs will cease to appear in magazines. They are trapped, just as you are.”
“Is this supposed to be good news? This is awful news.”
“LaMont, are you willing to listen to a Remark about what is true?”
“Okey-dokey.”
“The truth will set you free. But not until it is finished with you.”
“Maybe I ought to be getting back.”
“LaMont, the world is very old. You have been snared by something untrue. You are deluded. But this is good news. You have been snared by the delusion that envy has a reciprocal. You assume that there is a flip-side to your painful envy of Michael Chang: namely Michael Chang’s enjoyable feeling of being-envied-by-LaMont-Chu. No such animal.”
“Animal?”
“You burn with hunger for food that does not exist.”
“This is good news?”
“It is the truth. To be envied, admired, is not a feeling. Nor is fame a feeling. There are feelings associated with fame, but few of them are any more enjoyable than the feelings associated with envy of fame.”
“The burning doesn’t go away?”
“What fire dies when you feed it? It is not fame itself they wish to deny you here. Trust them. There is much fear in fame. Terrible and heavy fear to be pulled and held, carried. Perhaps they want only to keep it off you until you weigh enough to pull toward yourself.”
“Would I sound ungrateful if I said this doesn’t make me feel very much better at all?”
“LaMont, the truth is that the world is incredibly, incredibly, unbelievably old. You suffer with the stunted desire caused by one of its oldest lies. Do not believe the photographs. Fame is not the exit from any cage.”
“So I’m stuck in the cage from either side. Fame or tortured envy of fame. There’s no way out.”
“You might consider how escape from a cage must surely require, foremost, awareness of the fact of the cage.”
― Infinite Jest
“It was all very careless and confused. They were careless people, Tom and Daisy—they smashed up things and creatures and then retreated back into their money or their vast carelessness, or whatever it was that kept them together, and let other people clean up the mess they had made.… I shook hands with him; it seemed silly not to, for I felt suddenly as though I were talking to a child. Then he went into the jewelry store to buy a pearl necklace—or perhaps only a pair of cuff buttons—rid of my provincial squeamishness forever.”
― The Great Gatsby
― The Great Gatsby
Suraj’s 2024 Year in Books
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