Christoph

“Consider the fact that for 3.8 billion years, a period of time older than the Earth's mountains and rivers and oceans, every one of your forebears on both sides has been attractive enough to find a mate, healthy enough to reproduce, and sufficiently blessed by fate and circumstances to live long enough to do so. Not one of your pertinent ancestors was squashed, devoured, drowned, starved, stranded, stuck fast, untimely wounded, or otherwise deflected from its life's quest of delivering a tiny charge of genetic material to the right partner at the right moment in order to perpetuate the only possible sequence of hereditary combinations that could result -- eventually, astoundingly, and all too briefly -- in you.”
― Bill Bryson, A Short History of Nearly Everything

“There was a fine thing about that trout. I only wish I could have made a death mask of him. Not of his body though, but of his energy. I don't know if anyone would have understood his body. I put it in my creel.”
― Richard Brautigan, Trout Fishing in America / The Pill vs. the Springhill Mine Disaster / In Watermelon Sugar

“What one should add here is that self-consciousness is itself unconscious: we are not aware of the point of our self-consciousness. If ever there was a critic of the fetishizing effect of fascinating and dazzling "leitmotifs", it is Adorno: in his devastating analysis of Wagner, he tries to demonstrate how Wagnerian leitmotifs serve as fetishized elements of easy recognition and thus constitute a kind of inner-structural commodification of his music. It is then a supreme irony that traces of this same fetishizing procedure can be found in Adorno's own writings. Many of his provocative one-liners do effectively capture a profound insight or at least touch on a crucial point (for example: "Nothing is more true in pscyhoanalysis than its exaggeration"); however, more often than his partisans are ready to admit, Adorno gets caught up in his own game, infatuated with his own ability to produce dazzlingly "effective" paradoxical aphorisms at the expense of theoretical substance (recall the famous line from Dialectic of Englightment on how Hollywood's ideological maniuplation of social reality realized Kant's idea of the transcendental constitution of reality). In such cases where the dazzling "effect" of the unexpected short-circuit (here between Hollywood cinema and Kantian ontology) effectively overshadows the theoretical line of argumentation, the brilliant paradox works precisely in the same manner as the Wagnerian leitmotif: instead of serving as a nodal point in the complex network of structural mediation, it generates idiotic pleasure by focusing attention on itself. This unintended self-reflexivity is something of which Adorno undoubtedly was not aware: his critique of the Wagnerian leitmotif was an allegorical critique of his own writing. Is this not an exemplary case of his unconscious reflexivity of thinking? When criticizing his opponent Wagner, Adorno effectively deploys a critical allegory of his own writing - in Hegelese, the truth of his relation to the Other is a self-relation.”
― Slavoj Žižek, Living in the End Times

“Eusa 13.

Eusa was angre he was in rayj & he kep pulin on the Littl Man the Addoms owt strecht arms. The Littl Man the Addom he begun tu cum a part he cryd, I wan tu go I wan tu stay. Eusa sed, tel mor. The Addom sed, I wan tu dark, I wan tu lyt, I wan tu day I wan tu nyt. Eusa sed, tel mor. The Addom sed, I wan tu woman, I wan tu man. Eusa sed, tel mor. The Addom sed, I wan tu plus I wan tu minus, I wan tu big, I wan tu littl, I wan tu aul, I wan tu nuthing.”
― Russell Hoban, Riddley Walker