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Talk:Ayn Rand

I think it'd be cool if someone could categorize what she's said according to novel, as well. I've seen this done for other authors.
 * Done --161.97.209.121 17:53, 16 November 2006 (UTC)

The Atlas Shrugged article should not be merged with the Ayn Rand article. They are separate entities, and should be kept that way. 129.215.149.98 09:12, 6 February 2007 (UTC)

Design?
Is there any disagreement in that this article needs pictures and perhaps some kind of design?

--StefanoB 17.36, 29 April 2009 (UTC)

this could help

http://www.cracked.com/video_18426_ayn-rand-5Bplaceholder5D.html

Native American Quote
Regarding: "[The Native Americans] didn't have any rights to the land and there was no reason for anyone to grant them rights which they had not conceived and were not using.... What was it they were fighting for, if they opposed white men on this continent? For their wish to continue a primitive existence, their "right" to keep part of the earth untouched, unused and not even as property, just keep everybody out so that you will live practically like an animal, or maybe a few caves above it. Any white person who brought the element of civilization had the right to take over this continent."

* Source: "Q and A session following her Address To The Graduating Class Of The United States Military Academy at West Point, New York, March 6, 1974"

I note that on page 102-104 of the Book Ayn Rand Answers ISBN 0-451-21665-2 there is an answer to the question "When you consider the cultural genocide of Native Americans, the enslavement of blacks, and the relocation of Japanese Americans during World War Two, how can you have such a positive view of America?" in the Q&A section of a lecture, "Philosophy: Who Needs It" given at West Point Military Academy, 1974. Parts of the quote as given above (and I'll note given verbatim to other websites that misattribute this quote to her book The Virtue of Selfishness) do not match precisely with the answer as given in the book:

"Now, I don't care to discuss the alleged complaints American Indians have against this country. I believe, with good reason, the most unsympathetic Hollywood portrayal of Indians and what they did to the white man. They had no right to a country merely because they were born here and then acted like savages.  The white man did not conquer this country.  And you're a racist if you object, because it means you believe that certain men are entitled to something because of their race.  You believe that if someone is born in a magnificent country and doesn't know what to do with it, he still has a property right to it.  He does not.  Since the Indians did not have the concept of property or property rights--they didn't have a settled society, they had predominantly nomadic tribal 'cultures'--they didn't have rights to the land, and there was no reason for anyone to grant them rights that they had not conceived of and were not using. It's wrong to attack a country that respects (or even tries to respect) individual rights. If you do, you're an aggressor and are morally wrong. But if a 'country' does not protect rights--if a group of tribesmen are the slaves of their tribal chief--why should you respect the 'rights' that they don't have or respect? The same is true for a dictatorship. The citizens in it have individual rights, but the country has no rights and so anyone has the right to invade it, because rights are not recognized in that country; and no individual or country can have its cake and eat it too--that is, you can't claim one should respect the 'rights' of Indians, when they had no concept of rights and no respect for rights. But let's suppose they were all beautifully innocent savages--which they certainly were not. What were they fighting for, in opposing the white man on this continent? For their wish to continue a primitive existnece; for their 'right' to keep part of the earth untouched--to keep everybody out so they could live like animals or cavemen. Any European who brought with him an element of civilization had the right to take over this continent, and it's great that some of them did. The racist Indians today--those who condemn America--do not respect individual rights."

Does anyone have access to the original audio and can confirm the correct wording of this quote? —This unsigned comment is by 63.252.244.50 (talk • contribs) 02:04, 27 February 2007.

 * Perhaps someone will transcribe the exact words Rand spoke and attribute them to the published source of those words, such as the taped lecture published by ARI and referenced above by user 63.252.244.50. Meanwhile, I will remove this unverified putative quote because it has several suspicious features including the bracketed reference to Native Americans and the ellipsis, as well as the racial reference (any white person) in place of the more probable cultural one (any European) as found in the Ayn Rand Answers quote. Of course if the quote is accurate it shows what looks to me like a significant weakness in Rand's world view, or at least an uncharacteristic sloppiness in its expression, and ought to be retained. --Blanchette 22:22, 23 October 2007 (UTC)

The wording of the quote is corroborated in Derrick Jensen's book Endgame, Volume 1, on page 220. In the bibliography, the author cites:

"Rand, Ayn. Talk given at the United States Military Academy at West Point, NY, March 6, 1974. Nita Crabb, who has been of invaluable assistance in tracking down sources, was able to obtain a CD of this talk with the help of some extraordinary librarians at West Point.  The sound quality is poor, but where you can hear what she says, it really is quite appalling.'"

 * Though to be fair, anything Rand wrote was "appalling" to most collectivists.

The quote above is not a direct quote, but paraphrasing with some sections left out. An audio of her comments can be found online. Rand's comments came during a Q & A with cadets. The question was asked at 9:30 into the recording. She first discusses slavery, and then Japanese internment. Rand's comments about American Indians can be heard starting at 17:45. The audio recording can be found online at this website address: http://www.aynrand.org/site/PageServer?pagename=reg_ar_pwni. Philkon (talk) 14:51, 15 June 2013 (UTC) Phil Konstantin

 * The links to the audio recording are now broken. If it was taken by US military personnel, I believe that would make it public domain. If somebody still has access to this recording, perhaps it can be archived on the commons? -Fadookie (talk) 18:05, 29 May 2014 (UTC)

 * The recordings appear to still be online here (speech) and here (Q&A). Zp99 (talk) 18:28, 31 May 2014 (UTC)
 * Update: It's the correct recording and she did say those things, but it needs to be re-transcribed, because not all the words are exact. Zp99 (talk) 00:11, 1 June 2014 (UTC)

A full transcribe of the audio from Q&A reference by Zp99 (talk) (thank you!) from 15:00 to 23:02. I apologize if the words are not 100% precise; I only went through it once, so a word or sentence here or there might be wrong. I include timestamps to hopefully make any correction needed that much easier to do: 15:00 Man: Miss Rand...?

Rand: Oh, genocide? Eh? I'm not sure - would you excuse me a moment? - my friend here point out to me that I didn't pick up another point of your question because I had to answer at such length -- I was unaware of it. You mean the word "genocide"?

15:30 Rand: American Indians?

Man: Did you mention the Indians in your question also as one of the groups? Okay. Do you want to address yourself to that also?

Rand: Yes, because if you study reliable history and NOT liberal racist newspaper - racism didn't exist in this country UNTIL the liberals brought it up, racism in the sense of self-consciousness and separation above races. Yes, slavery existed - as a very evil institution. And there certainly was prejudice against some minorities, including the Negros AFTER they were liberated... but those prejudices were dying out under the pressure of free economics because racism in the prejudicial sense doesn't pay. Then if anyone wants to be a racist, he suffers the workings of the system is against him. Today it is to everyone's advantage to form some kind of ethnic collective. The people who share your viewpoint or from whose philosophy - those catchphrases come - are the ones who are institutionalizing racism today. What about the quotas in employment? What is in education? And I hope to God - and I'm not religious, just to express my feeling - that the Supreme Court will rule against those quotas, but if you can understand the vicious contradiction and injustice of establishing racism by law... was it in favor of a minority or majority -- doesn't matter. It's more offensive when it's in the name of a minority because it can only be done in order to destroy the majority and the whole country. It can only create MORE racist divisions and backlashes and racist feelings. If you're opposed to racism you should support individualism. You cannot oppose racism on one hand and one collectivism on the other.

17:45 But now to the Indians. I don't even care to discuss that kind of alleged complaints that they have against this country. I do believe, with SERIOUS, scientific reasons, that worst kind of movie that you have probably seen birthed from the Indian viewpoint, as to what they did to the white man. I do not think that they have ANY right to live in a country merely because they were born here and acted and live like savages. Americans did not conquer that country. Whoever is making sounds there, I think of hissing... that, he is right, but, please be consistent - you are a racist, if you're objective at least.Wingedsnake (talk) 06:08, 26 February 2018 (UTC)

18:44 You are there because you believe that ANYTHING can be given to men by his biological birth, or for biological reasons. If you are born in a magnificent country which you don't know what to do with, you believe that's a property right. IT IS NOT. And, since the Indians did not have any property rights. They didn't have the concept of property. They didn't even have a settled societies. They were predominantly nomadic tribes. They were primitive tribal culture, if you want to call it that.

19:20 If so, they didn't have any rights to the land, and there was no reason for anyone to grant them rights which they had not conceived and were not using. It would be wrong to attack any country which does respect, or tribe members that respect, individual rights, because, if they do, you are an aggressive, and you are morally wrong if you attack them!

19:47 But, if a country does not protect rights. If a given tribe is the slave of its own tribal chief, why should you respect the right they do not have? Or any country which has a dictatorship government, the citizens still have individual rights but the country does not have any rights - anyone has the right to invade it - because rights are not recognized in this country and neither you nor a country nor anyone can have your cake and eat it too.

20:24 In other words, want respect, for the rights of Indians, who incidentally, [indecipherable; inpork? My suspicion is that she started to say "in portions of their tribal history" and decided to say "most" part-way through] most cases of their tribal history, made agreements with the white man, and then when they had used up whichever they got through agreement of giving or selling certain territory, then came back and broke the agreements. And attacked white settlements. Wingedsnake (talk) 06:25, 26 February 2018 (UTC)

20:50 I will go further. Let's say this: let's suppose they were all beautifully innocent savages - which they certainly were not - what was it that they were fighting for, if they opposed white men on this continent? Was their wish to continue a primitive existence? Their right to keep part of the earth untouched, unused, and not even in property, but just keep everybody out so you will live... practically like an animal, or maybe a few caves above it. ANY white person who brings the element of civilization has the right to take over this country. And it is great that some people did, and discovered here, what they couldn't do anywhere else in the world and what the Indians, if there are any redhead Indians here today, do not believe to this day: in respect for individual rights. Wingedsnake (talk) 06:39, 26 February 2018 (UTC)

21:56 I am incidentally, in favor of Israel against the Arabs, for the very same reason. There you have the same issue in reverse. Israel is not a good country politically. Some mixed economy... [gibberish] strong socialism. But, why do the Arabs resent them? Because it is a wedge of civilization - an industrial wedge, in part of a country which is totally primitive and nomadic. Israel is being attacked for being civilized. And being a specifically technological society. It's for that very reason that they should be supported. That they are morally right because they represent the progress of man's mind, just like the white settlers represented the progress of the mind, NOT centuries of group stagnation and superstition! They represent the banner of the mind and they were in the right. 23:02 Somethingsea (talk) 21:19, 25 January 2016 (UTC)

The "smallest minority" quote
"Remember also that the smallest minority on earth is the individual. Those who deny individual rights, cannot claim to be defenders of minorities."

I've sourced the above using Amazon.com's Online Reader. Only the first 16 pages are available, but the search feature (keyword: "smallest") shows that the quotation is not on page 61, and the table of contents shows that page 61 falls within chapter 3, which was written by Rand. Sysmsifa 20:34, 23 May 2008 (UTC)

this is sourced
I found "When I die, I hope to go to Heaven, whatever the Hell that is." in the unsourced section, I know that "When I die I hope to go to heaven, whatever that is, and I want to be able to afford the price of admission." is in Atlas Shrugged. is it just this line in that form that is unsourced or should this be changed and moved to sourced?
 * Sure, correct it and move to sourced. If you feel like it, it looks like the whole Atlas Shrugged section could be moved to the Atlas Shrugged article. If you really feel inspired, chapter references for all these quotes would be very helpful. ~ Ningauble 17:09, 5 October 2008 (UTC)

Unsourced

 * I guard my treasures: my thought, my will, my freedom. And the greatest of these is freedom.
 * Source: Anthem, p. 110, Chapter 11 (the climactic chapter) of 12. The quote is accurate. —Blanchette (talk) 09:01, 14 August 2012 (UTC)

 * If devotion to the truth is the hallmark of morality, then there is no greater, nobler, more heroic form of devotion than the act of a man who assumes the responsibility of thinking.
 * Source: Atlas Shrugged, p. 935, Part 3 Chapter 7, "This is John Galt Speaking." —Blanchette (talk) 09:01, 14 August 2012 (UTC)
 * The full paragraph reads:
 * A rational process is a moral process. You may make an error at any step of it, with nothing to protect you but your own severity, or you may try to cheat, to fake the evidence and evade the effort of the quest—but if devotion to truth is the hallmark of morality, then there is no greater, nobler, more heroic form of devotion than the act of a man who assumes the responsibility of thinking.

 * In western civilization, the period ruled by mysticism is known as the 'Dark Ages' and the 'Middle Ages'. I will assume that you know the nature of that period and the state of human existence in those ages. The Renaissance broke the rules of the mystics. Renaissance means the rebirth. Few people today will care to remind you that it was a rebirth of reason — of man's mind.

 * Inflation is not caused by the actions of private citizens, but by the government: by an artificial expansion of the money supply required to support deficit spending. No private embezzlers or bank robbers in history have ever plundered people's savings on a scale comparable to the plunder perpetrated by the fiscal policies of statist governments.

 * Intellectual freedom cannot exist without political freedom; political freedom cannot exist without economic freedom; a free mind and a free market are corollaries.

 * It is a grave error to suppose that a dictatorship rules a nation by means of strict, rigid laws which are obeyed and enforced with rigorous, military precision. Such a rule would be evil, but almost bearable; men could endure the harshest edicts, provided these edicts were known, specific and stable; it is not the known that breaks men's spirits, but the unpredictable. A dictatorship has to be capricious; it has to rule by means of the unexpected, the incomprehensible, the wantonly irrational; it has to deal not in death, but in sudden death; a state of chronic uncertainty is what men are psychologically unable to bear.

 * It is not justice or equal treatment that you grant to men when you abstain equally from praising men's virtues and from condemning men's vices. When your impartial attitude declares, in effect, that neither the good nor the evil may expect anything from you — whom do you betray and whom do you encourage?

 * It is the metaphysically given that must be accepted: it cannot be changed. It is the man-made that must never be accepted uncritically: it must be judged, then accepted or rejected and changed when necessary.

 * It makes no difference whether government controls allegedly favor the interests of labor or business, of the poor or the rich, of a special class or a special race: the results are the same. The notion that a dictatorship can benefit any one social group at the expense of others is a worn remnant of the Marxist mythology of class warfare, refuted by half a century of factual evidence. All men are victims and losers under a dictatorship; nobody wins-except the ruling clique.

 * Just as life is an end in itself, so every living human being is an end in himself, not the means to the ends or the welfare of others — and, therefore, man must live for his own sake, neither sacrificing himself to others nor sacrificing others to himself.
 * (Introduction to Anthem)

 * Just as man's physical existence was liberated when he grasped that 'nature, to be commanded, must be obeyed', so his consciousness will be liberated when grasps that nature, to be apprehended, must be obeyed - that the rules of cognition must be derived from the nature of existence and the nature, the identity, of his cognitive faculty.

 * Justice does exist in the world, whether people choose to practice it or not. The men of ability are being avenged. The avenger is reality. Its weapon is slow, silent, invisible, and men perceive it only by its consequences — by the gutted ruins and the moans of agony it leaves in its wake. The name of the weapon is: inflation.

 * This is from the essay "Egalitarianism and Inflation" (1974), published in Philosophy: Who Needs It? --Brian0918 (talk) 17:19, 10 November 2012 (UTC)

 * Love, friendship, respect, admiration are the emotional response of one man to the virtues of another, the spiritual payment given in exchange for the personal, selfish pleasure which one man derives from the virtues of another man's character. Only a brute or an altruist would claim that the appreciation of another person's virtues is an act of selflessness, that as far as one's own selfish interest and pleasure are concerned, it makes no difference whether one deals with a genius or a fool, whether one meets a hero or a thug, whether one marries an ideal woman or a slut.

 * Loyalty is like rubber: one can stretch it so far and then — it snaps.

 * Man's character is the product of his premises.

 * Men have been taught that it is a virtue to agree with others. But the creator is the man who disagrees. Men have been taught that it is a virtue to swim with the current. But the creator is the man who goes against the current. Men have been taught that it is a virtue to stand together. But the creator is the man who stands alone.

 * Men have been taught that the ego is the synonym of evil, and selflessness the ideal of virtue. But the creator is the egoist in the absolute sense, and the selfless man is the one who does not think, feel, judge or act. These are function of the self.

 * Men have been taught that the highest virtue is not to achieve, but to give. Yet one cannot give that which has not been created. Creation comes before distribution — or there will be nothing to distribute. The need of the creator comes before the need of any possible beneficiary. Yet we are taught to admire the second-hander who dispenses gifts he has not produced above the man who made the gifts possible. We praise an act of charity. We shrug at an act of achievement.

 * My philosophy, in essence, is the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his noblest activity, and reason as his only absolute.

 * Neither life nor happiness can be achieved by the pursuit of irrational whims. Just as a man is free to attempt to survive by any random means, as a parasite, a moocher or a looter, but not free to succeed at it beyond the range of the moment — so he is free to seek his happiness in any irrational fraud, any whim, any delusion, any mindless escape from reality, but not free to succeed at it beyond the range of the moment not to escape the consequences.

 * No concept man forms is valid unless he integrates it without contradiction into the sum of his knowledge.

 * No one's happiness but my own is in my power to achieve or to destroy.

 * Nobody respects an altruist, neither in private life nor in international affairs. An altruist is a person who keeps sacrificing himself and his values, which means: sacrificing his friends to his enemies, his allies to his protagonists, his interests to any cry for help, his strength to anyone's weakness, his convictions to anyone's wishes, the truth to any lie, the good to any evil.

 * One's own independent judgment is the means by which one must choose one's actions, but it is not a moral criterion nor a moral validation; only reference to a demonstrable principle can validate one's choices.

 * Philosophy studies the fundamental nature of existence, of man, and of man's relationship to existence. In the realm of cognition, the special sciences are the trees, but philosophy is the soil which makes the forest possible.

 * Politics is based on three other philosophical disciplines: metaphysics, epistemology and ethics — on a theory of man's nature and of man's relationship to existence. It is only on such a base that one can formulate a consistent political theory and achieve it in practice. When, however, men attempt to rush into politics without such a base, the result is that embarrassing conglomeration of impotence, futility, inconsistency and superficiality which is loosely designated today as conservatism.

 * Poverty is not a mortgage on the labor of others — misfortune is not a mortgage on achievement — failure is not a mortgage on success — suffering is not a claim check, and its relief is not the goal of existence — man is not a sacrificial animal on anyone's altar nor for anyone's cause — life is not one huge hospital.

 * Power-lust is a weed that grows only in the vacant lot of an empty mind.

 * Rights are moral principles which define and protect a man's freedom of action,but impose no obligation on other men.

 * Since there is no such entity as 'the public,' since the public is merely a number of individuals, the idea that 'the public interest' supersedes private interests and rights can have but one meaning: that the interests and rights of some individuals take precedence over the interests and rights of others.

 * Since time immemorial and pre-industrial, 'greed' has been the accusation hurled at the rich by the concrete-bound illiterates who were unable to conceive of the source of wealth or of the motivation of those who produce it.

 * Tell me what a man finds sexually attractive and I will tell you his entire philosophy of life

 * That something happened to you is of no importance to anyone, not even to you. The important thing about you is what you choose to make happen — your values and choices. That which happened by accident - what family you were born into, in what country, and where you went to school — is totally unimportant.

 * The action required to sustain human life is primarily intellectual: everything man needs has to be discovered by his mind and produced by his effort.

 * The basic need of the creator is independence. The reasoning mind cannot work under any form of compulsion. It cannot be curbed, sacrificed or subordinated to any consideration whatsoever. It demands total independence in function and in motive. To a creator, all relations with men are secondary.

 * The desire not to be anything is the desire not to be.

 * The evil of the world is made possible by nothing but the sanction you give it.

 * The hardest thing to explain is the glaringly evident which everybody had decided not to see.

 * The men who are not interested in philosophy need it most urgently; they are most helplessly in its power.

 * The Middle Ages were an era of mysticism, ruled by blind faith and blind obedience to the dogma that faith is superior to reason. The Renaissance was specifically the rebirth of reason, the liberation of man's mind, the triumph of rationality over mysticism — a faltering, incomplete, but impassioned triumph that led to the birth of science, of individualism, of freedom.

 * The only proper purpose of a government is to protect man's rights, which means: to protect him from physical violence... The only proper functions of a government are: the police, to protect you from criminals; the army, to protect you from foreign invaders; and the courts, to protect your property and contracts from breach or fraud by others, and to settle disputes by rational rules, according to objective law.

 * The only purpose of education is to teach a student how to live his life — by developing his mind and equipping him to deal with reality. The training he needs is theoretical, i.e., conceptual. He has to be taught to think, to understand, to integrate, to prove. He has to be taught the essentials of the knowledge discovered in the past — and he has to be equipped to acquire further knowledge by his own effort.

 * The precept: Judge not, that ye be not judged ... is an abdication of moral responsibility: it is a moral blank check one gives to others in exchange for a moral blank check one expects for oneself.

 * The purpose of all art is the objectification of values.

 * The purpose of morality is to teach you, not to suffer and die, but to enjoy yourself and live.

 * The right of a nation to determine its own form of government does not include the right to establish a slave society (that is, to legalize the enslavement of some men by others). There is no such thing as the right to enslave. A nation can do it, just as a man can become a criminal — but neither can do it by right.

 * The right to agree with others is not a problem in any society; it is the right to disagree that is crucial. It is the institution of private property that protects and implements the right to disagree...

 * The uncontested absurdities of today are the accepted slogans of tomorrow.

 * The verdict you pronounce upon the source of your livelihood is the verdict you pronounce upon your life.

 * There are four characteristics which brand a country unmistakably as a dictatorship: one-party rule — executions without trial or with a mock trial, for political offenses — the nationalization or expropriation of private property — and censorship. A country guilty of these outrages forfeits any moral prerogatives, any claim to national rights or sovereignty, and becomes an outlaw.

 * There are only two means by which men can deal with one another: guns or logic. Force or persuasion. Those who know that they cannot win by means of logic, have always resorted to guns.

 * There are two sides to every issue: one side is right and the other is wrong, but the middle is always evil.

 * There can be no such thing as a political crime under the American system of law. Since an individual has the right to hold and to propagate any ideas he chooses (obviously including political ideas), the government may not infringe his right; it may neither penalize nor reward him for his ideas; it may not take any judicial cognizance whatever of his ideology. By the same principle, the government may not give special leniency to the perpetrator of a crime, on the grounds of the nature of his ideas.

 * There can be no such thing, in law or in morality, as actions forbidden to an individual, but permitted to a mob.

 * There is no escape from the fact that men have to make choices; so long as men have to make choices, there is no escape from moral values; so long as moral values are at stake, no moral neutrality is possible. To abstain from condemning a torturer, is to become an accessory to the torture and murder of his victims.

 * There is nothing to take a man's freedom away from him, save other men. To be free, a man must be free of his brothers.

 * There's no way to rule innocent men. The only power government has is the power to crack down on criminals. When there aren't enough criminals, one makes them. One declares so many things to be a crime that it becomes impossible for men to live without breaking laws.

 * They proclaim that every man is entitled to exist without labor and, the laws of reality to the contrary notwithstanding, is entitled to receive his minimum sustenance his food, his clothes, his shelter, with no effort on his part, as his due and his birthright. To receive it, from whom?

 * Thinking men cannot be ruled.

 * Thought does not bow to authority.

 * To arrive at a contradiction is to confess an error in one's thinking; to maintain a contradiction is to abdicate one's mind and to evict oneself from the realm of reality.

 * To deal with men by force is as impractical as to deal with nature by persuasion.

 * To discuss evil in a manner implying neutrality is to sanction it.

 * To fear to face an issue is to believe the worst is true.

 * To know one's own desires, their meaning and their costs requires the highest human virtue: rationality.

 * To love is to value. Only a rationally selfish man, a man of self-esteem, is capable of love — because he is the only man capable of holding firm, consistent, uncompromising, unbetrayed values. The man who does not value himself, cannot value anything or anyone

 * To preserve one's mind intact through a modern college education is a test of courage and endurance, but the battle is worth it and the stakes are the highest possible to man: the survival of reason. {from The Comprachicos}

 * To rest one's case on faith means to concede that reason is on the side of one's enemies — that one has no rational arguments to offer.

 * To the extent that a man is guided by his rational judgment, he acts in accordance with the requirements of his nature and, to that extent, succeeds in achieving a human form of survival and well-being; to the extent that he acts irrationally, he acts as his own destroyer.

 * Today, when a concerted effort is made to obliterate this point, it cannot be repeated too often that the Constitution is a limitation on the government, not on private individuals — that it does not prescribe the conduct of private individuals, only the conduct of the government — that it is not a charter for government power, but a charter of the citizen's protection against the government.

 * Unjust laws have to be fought ideologically; they cannot be fought or corrected by means of mere disobedience and futile martyrdom.

 * Volumes can be and have been written about the issue of freedom versus dictatorship, but, in essence, it comes down to a single question: do you consider it moral to treat men as sacrificial animals and to rule them by physical force?

 * We cannot fight against anything, unless we fight for something — and what we must fight for is the supremacy of reason, and a view of man as a rational being.

 * Wealth is the product of man's capacity to think.

 * What they have to discover, what all the efforts of capitalism's enemies are frantically aimed at hiding, is the fact that capitalism is not merely the 'practical,' but the only moral system in history.

 * Whatever their future, at the dawn of their lives, men seek a noble vision of man's nature and of life's potential

 * When I say capitalism, I mean a full, pure, uncontrolled, unregulated laissez faire capitalism, with a separation of state and economics, in the same way and for the same reasons as the separation of state and church.

 * When personal judgement is inoperative (or forbidden), men's first concern is not how to choose, but how to justify their choice.

 * Whether you know the shape of a pebble or the structure of a solar system, the axioms remain the same: that it exists and that you know it.

 * Words are a lens to focus one's mind.

 * I want to see, real, living, and in the hours of my own days, that glory I create as an illusion. I want it real.  I want to know that there is someone, somewhere, who wants it, too.  Or else what is the use of seeing it, and working, and burning oneself for an impossible vision?  A spirit, too, needs fuel.  It can run dry.

 * America is the land of the uncommon man. It is the land where man is free to develop his genius — and to get its just rewards.

 * When I die, I hope to go to Heaven, whatever the Hell that is.

 * Do not ever say that the desire to "do good" by force is a good motive. Neither power-lust nor stupidity are good motives.

Inanity previously posted at top of page
I like that you guys have taken what most people would consider to be the most unflattering quote you can find and stuck it on top. I'm sure you do that with all of the authors/writers on here, eh? Real subtle. -MlR :

Quotes about Ayn Rand
A section needs to be added on quotes about Ayn Rand. Preferably something about how annoying her and her supporters are.

 * Nothing is quite so irritating as individuals declaring their wish to be free of the collective, I suppose. I apologize (collectively) for any psychological harm said individualism has caused you.

I suggest we add a section on quotes about Ayn Rand. Preferably something about how great she and her supporters are. --109.72.34.44 09:49, 23 May 2010 (UTC)

Well, the anonymous asshole has since got his wish. Now there's a whole section with seemingly nothing but whiny, negative quotes about Rand. Geezerbill (talk) 20:12, 1 March 2019 (UTC)

Unsourced "sourced" attribution
I would think after the Limbaugh controversy that this issue should be taken on very carefully, but perhaps it has not occurred to some people that the so-called sourced Hospers' quote of Rand in recollection of a conversation fifty years ago is nothing more than repeated gossip as a third-hand source off some web site. [X says that Y said that Z said.] "The "quote" should be deleted as just silly at best.

negativities
Doesn't anyone think that the "Quotes about Ayn Rand" section is a little too negative? For an unbiased encyclopedia/QDB, Wikiquote should probably include some quotes by her proponents as well. I don't have any, just a suggestion. If I find some; I'll add them. Croutonkid94 22:27, 18 May 2011 (UTC)
 * Please feel welcome to add any notable quotes in support of her or her ideas. I can recognize both worth and deficiencies in many of them, and those of many of her detractors, and have always sought to encourage honest dialogue and presentation of MANY ideas, whether I agree with them or not. ~ Kalki (talk · contributions) 23:11, 18 May 2011 (UTC)

Merging to Atlas Shrugged and The Fountainhead
I have restored InvisibleSun's proposal to merge these sections, which was recently removed by RL0919. It is normal to include a couple signature quotes with a main link to separate articles on works that are too large to be included in the author page; but it is not appropriate to maintain such large sections here in addition to separate articles on the works. Alternatively, they could be merged in the other direction, but that would make this article very large. There is no rush. A lot of people are enthusiastic about these novels, and I am confident that eventually someone will take an interest in organizing these quotes by chapter and merging them. ~ Ningauble 17:02, 7 September 2011 (UTC)

existnece or existence ??
Would someone check the original source and see if "existnece" in the American Indian quote ("For their wish to continue a primitive existnece; for their "right" to keep part of the earth untouched") is an error in the source material or a typo here? If this was originally a transcription of her speech, then it's a typo, and not her words, regardless of whether the typo appears in the source material (the Book "Ayn Rand Answers"). If you're going to claim that it's a quote of hers, you have to spell it correctly, since you can't misspell a word that is being spoken. On the other hand, if you quote her correctly, then you are misquoting the source. I'd be tempted to insert a [sic] in the quote and, logically, specify why [sic--error in transcript] or something like that. Strangely, though, there are 221,000 Google hits on "existnece," so it's apparently a very common typo (even not counting those search hits that are of that particular Rand quote.)

It would be better to spell it correctly and use a different source. GeorgeButel (talk) 04:38, 29 June 2014 (UTC)George Butel

 * "Existence" is correct. As the quote is from a Q&A, "existnece" must obviously be a typo. The WQ article gets the word right, so I don't see the problem... Sources:  ~ DanielTom (talk) 08:33, 29 June 2014 (UTC)

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title: Talk:Ayn Rand


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title: User talk:212.139.47.218


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Wallace Stevens

Wallace Stevens (2 October 1879 – 2 August 1955) was an American modernist poet and businessman.

Quotes

 * One ought not to hoard culture. It should be adapted and infused into society as a leaven. Liberality of culture does not mean illiberality of its benefits.
 * Journal entry (20 June 1899); as published in Souvenirs and Prophecies: the Young Wallace Stevens (1977) edited by Holly Stevens, Ch. 3

 * A diary is more or less the work of a man of clay whose hands are clumsy and in whose eyes there is no light.
 * Journal entry (26 July 1899); as published in Souvenirs and Prophecies: the Young Wallace Stevens (1977) edited by Holly Stevens, Ch. 3

 * Poor, dear, silly Spring, preparing her annual surprise!
 * Journal entry (4 March 1906); as published in Souvenirs and Prophecies: the Young Wallace Stevens (1977) edited by Holly Stevens, Ch. 8

 * In European thought in general, as contrasted with American, vigor, life and originality have a kind of easy, professional utterance. American — on the other hand, is expressed in an eager amateurish way. A European gives a sense of scope, of survey, of consideration. An American is strained, sensational. One is artistic gold; the other is bullion.
 * Journal entry (9 April 1906); as published in Letters of Wallace Stevens (1966) edited by Holly Stevens

 * To be young is all there is in the world. The rest is nonsense — and cant. They talk so beautifully about work and having a family and a home (and I do, too, sometimes) — but it’s all worry and head-aches and respectable poverty and forced gushing.... Telling people how nice it is, when, in reality, you would give all of your last thirty years for one of your first thirty. Old people are tremendous frauds.
 * Letter to his future wife Elsie Moll Kachel (21 March 1907); as published in Letters of Wallace Stevens (1966) edited by Holly Stevens, Ch. 5

 * How full of trifles everything is! It is only one’s thoughts that fill a room with something more than furniture.
 * Letter to his future wife Elsie Moll Kachel (16 May 1907); as published in Souvenirs and Prophecies: the Young Wallace Stevens (1977) edited by Holly Stevens, Ch. 9

 * Unfortunately there is nothing more inane than an Easter carol. It is a religious perversion of the activity of Spring in our blood.
 * Letter to his future wife, Elsie Moll Kachel (23 April 1916) as published in Letters of Wallace Stevens (1966) edited by Holly Stevens, No. 202

 * The day of the sun is like the day of a king. It is a promenade in the morning, a sitting on the throne at noon, a pageant in the evening.
 * Journal entry (20 April 1920); as published in Souvenirs and Prophecies: the Young Wallace Stevens (1977) edited by Holly Stevens, Ch. 6

 * Poetry is the supreme fiction, madame. Take the moral law and make a nave of it And from the nave build haunted heaven. Thus, The conscience is converted into palms, Like windy citherns hankering for hymns.
 * "A High-Toned Old Christian Woman" first published in The Dial No. 73 (July 1922)

 * We agree in principle. That's clear. But take The opposing law and make a peristyle, And from the peristyle project a masque Beyond the planets. Thus, our bawdiness, Unpurged by epitaph, indulged at last, Is equally converted into palms, Squiggling like saxophones. And palm for palm, Madame, we are where we began.
 * "A High-Toned Old Christian Woman" (1922)

 * This will make widows wince. But fictive things Wink as they will. Wink most when widows wince.
 * "A High-Toned Old Christian Woman" (1922)

 * Let wise men piece the world together with wisdom Or poets with holy magic. Hey-di-ho.
 * "Hieroglyphica" (1934)

 * Everything is complicated; if that were not so, life and poetry and everything else would be a bore.
 * Letter (19 December 1935) as published in Letters of Wallace Stevens (1966) edited by Holly Stevens, (No. 336)

 * If some really acute observer made as much of egotism as Freud has made of sex, people would forget a good deal about sex and find the explanation for everything in egotism.
 * Letter (10 January 1936); as published in Letters of Wallace Stevens (1966) edited by Holly Stevens, (No. 339)

 * One might have thought of sight, but who could think Of what it sees, for all the ill it sees? Speech found the ear, for all the evil sound, But the dark italics it could not propound. And out of what sees and hears and out Of what one feels, who could have thought to make So many selves, so many sensuous worlds, As if the air, the mid-day air, was swarming With the metaphysical changes that occur, Merely in living as and where we live.
 * Esthétique du Mal (1944)

 * I am the angel of reality, Seen for a moment standing in the door.
 * "Angel Surrounded by Paysans" (1949)

 * I am one of you and being one of you Is being and knowing what I am and know. Yet I am the necessary angel of earth, Since, in my sight, you see the earth again, Cleared of its stiff and stubborn, man-locked set And, in my hearing, you hear its tragic drone Rise liquidly in liquid lingerings, Like watery words awash; like meanings said By repetitions of half-meanings. Am I not, Myself, only half a figure of a sort, A figure half seen, or seen for a moment, a man Of the mind, an apparition appareled in Apparels of such lightest look that a turn Of my shoulders and quickly, too quickly, I am gone?
 * "Angel Surrounded by Paysans" (1949)

 * Style is not something applied. It is something that permeates. It is of the nature of that in which it is found, whether the poem, the manner of a god, the bearing of a man. It is not a dress.
 * "Two or Three Ideas" (1951); later published in Opus Posthumous (1959)

 * Success as a result of industry is a peasant ideal.
 * As quoted in "Ten Jack-Offs" in The Most Beautiful Woman in Town (1983) by Charles Bukowski

 * I like my philosophy smothered in beauty and not the opposite.
 * As quoted in Wallace Stevens and the Limits of Reading and Writing (2002) by by Bart Eeckhout Ch. 12 "Poeticizing Epistemology", p. 268

 * Poetry is an effort of a dissatisfied man to find satisfaction through words.
 * As quoted in Wallace Stevens and the Limits of Reading and Writing (2002) by by Bart Eeckhout Ch. 12 "Poeticizing Epistemology", p. 268

 * I placed a jar in Tennessee And round it was, upon a hill. It made the slovenly wilderness Surround that hill. The wilderness rose upon it, And sprawled around, no longer wild.
 * "Anecdote of the Jar"

 * It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee.
 * "Anecdote of the Jar"

 * The soul, he said, is composed Of the external world.
 * "Anecdote of Men by the Thousand"

 * There are men of the East, he said, who are the East. There are men of a province who are that province. There are men of a valley who are that valley.
 * "Anecdote of Men by the Thousand"

 * The dress of a woman of Lhassa, in its place is an invisible element of that place made visible.
 * "Anecdote of Men by the Thousand"

Peter Quince at the Clavier (1915)

 * First published in the magazine Others (1915), later included in Harmonium (1923)

 * I

 * Just as my fingers on these keys Make music, so the self-same sounds On my spirit make a music, too. Music is feeling, then, not sound; And thus it is that what I feel, Here in this room, desiring you, Thinking of your blue-shadowed silk, Is music.

 * II

 * In the green water, clear and warm, Susanna lay. She searched The touch of springs, And found Concealed imaginings. She sighed, For so much melody.

 * Upon the bank, she stood In the cool Of spent emotions. She felt, among the leaves, The dew Of old devotions.

 * She walked upon the grass, Still quavering. The winds were like her maids, On timid feet, Fetching her woven scarves, Yet wavering.

 * A breath upon her hand Muted the night. She turned — A cymbal crashed, Amid roaring horns.

 * IV

 * Beauty is momentary in the mind — The fitful tracing of a portal; But in the flesh it is immortal. The body dies; the body's beauty lives. So evenings die, in their green going, A wave, interminably flowing. So gardens die, their meek breath scenting The cowl of winter, done repenting. So maidens die, to the auroral Celebration of a maiden's choral.

 * Susanna's music touched the bawdy strings Of those white elders; but, escaping, Left only Death's ironic scraping. Now, in its immortality, it plays On the clear viol of her memory, And makes a constant sacrament of praise.

Harmonium (1923)

 * I heard them cry — the peacocks. Was it a cry against the twilight Or against the leaves themselves Turning in the wind, Turning as the flames Turned in the fire, Turning as the tails of the peacocks Turned in the loud fire, Loud as the hemlocks Full of the cry of the peacocks? Or was it a cry against the hemlocks?
 * "Domination of Black"

 * I saw how the night came, Came striding like the color of the heavy hemlocks. I felt afraid. And I remembered the cry of the peacocks.
 * "Domination of Black"

 * My candle burned alone in an immense valley. Beams of the huge night converged upon it, Until the wind blew. Then beams of the huge night Converged upon its image, Until the wind blew.
 * "Valley Candle"

 * Twenty men crossing a bridge, Into a village, Are twenty men crossing twenty bridges, Into twenty villages, Or one man Crossing a single bridge into a village.
 * "Metaphors of a Magnifico"

 * This is old song That will not declare itself...
 * "Metaphors of a Magnifico"

 * Twenty men crossing a bridge, Into a village, Are Twenty men crossing a bridge Into a village.
 * "Metaphors of a Magnifico"

 * The boots of the men clump On the boards of the bridge. The first white wall of the village Rises through fruit-trees. Of what was it I was thinking? So the meaning escapes.
 * "Metaphors of a Magnifico"

 * One must have a mind of winter To regard the frost and the boughs Of the pine-trees crusted with snow; And have been cold a long time To behold the junipers shagged with ice, The spruces rough in the distant glitter  Of the January sun; and not to think Of any misery in the sound of the wind, In the sound of a few leaves,  Which is the sound of the land Full of the same wind That is blowing in the same bare place  For the listener, who listens in the snow, And, nothing himself, beholds Nothing that is not there and the nothing that is.
 * "The Snow Man"

 * Let the wenches dawdle in such dress As they are used to wear, and let the boys Bring flowers in last month's newspapers. Let be be finale of seem. The only emperor is the emperor of ice-cream.
 * "The Emperor of Ice Cream" - Commentary on this poem at Modern American Poetry (University of Illinois at Urbana-Champaign)

 * Take from the dresser of deal, Lacking the three glass knobs, that sheet On which she embroidered fantails once And spread it so as to cover her face. If her horny feet protrude, they come To show how cold she is, and dumb. Let the lamp affix its beam. The only emperor is the emperor of ice-cream.
 * "The Emperor of Ice Cream"

 * Death is the mother of beauty
 * "Sunday Morning"

 * We live in an old chaos of the sun, Or an old dependency of day and night, Or island solitude, unsponsored, free, Of that wide water, inescapable. Deer walk upon our mountains, and quail Whistle about us their spontaneous cries; Sweet berries ripen in the wilderness; And, in the isolation of the sky, At evening, casual flocks of pigeons make Ambiguous undulations as they sink, Downward to darkness, on extended wings.
 * "Sunday Morning"

 * What is divinity if it can come Only in silent shadows and in dreams?
 * "Sunday Morning"

 * That strange flower, the sun, Is just what you say. Have it your way. The world is ugly, And the people are sad..
 * "Gubbinal"

 * That tuft of jungle feathers, That animal eye, Is just what you say. That savage of fire, That seed, Have it your way.  The world is ugly, And the people are sad.
 * "Gubbinal"

 * Among twenty snowy mountains, The only moving thing Was the eye of the blackbird.
 * "Thirteen Ways of Looking at a Blackbird" - Full text online
 * "The Blackbird Is Flying, The Children Must Be Writing" Sam Swope (an essay on the use of this poem as a teaching tool).

 * A man and a woman Are one. A man and a woman and a blackbird Are one.
 * "Thirteen Ways of Looking at a Blackbird"

 * I do not know which to prefer, The beauty of inflections Or the beauty of innuendoes, The blackbird whistling Or just after.
 * "Thirteen Ways of Looking at a Blackbird"

 * O thin men of Haddam, Why do you imagine golden birds? Do you not see how the blackbird Walks around the feet Of the women about you?
 * "Thirteen Ways of Looking at a Blackbird"

 * I know noble accents And lucid, inescapable rhythms; But I know, too, That the blackbird is involved In what I know.
 * "Thirteen Ways of Looking at a Blackbird"

 * It was evening all afternoon. It was snowing And it was going to snow. The blackbird sat In the cedar-limbs.
 * "Thirteen Ways of Looking at a Blackbird"

 * A few things for themselves, Florida, venereal soil, Disclose to the lover.
 * O Florida, Venereal Soil"

 * Donna, donna, dark, Stooping in indigo gown And cloudy constellations, Conceal yourself or disclose Fewest things to the lover — A hand that bears a thick-leaved fruit, A pungent bloom against your shade.
 * "O Florida, Venereal Soil"

 * Gloomy grammarians in golden gowns, Meekly you keep the mortal rendezvous, Eliciting the still sustaining pomps Of speech which are like music so profound They seem an exaltation without sound.
 * "On the Manner of Addressing Clouds"

 * These Are the music of meet resignation; these The responsive, still sustaining pomps for you To magnify, if in that drifting waste You are to be accompanied by more Than mute bare splendors of the sun and moon.
 * "On the Manner of Addressing Clouds"

Ideas of Order (1936)

 * She sang beyond the genius of the sea
 * "The Idea of Order at Key West"

 * The sun, that brave man, Comes through boughs that lie in wait, That brave man. Green and gloomy eyes In dark forms of the grass Run away.  The good stars, Pale helms and spiky spurs, Run away.  Fears of my bed, Fears of life and fears of death, Run away.  That brave man comes up From below and walks without meditation, That brave man.
 * "The Brave Man"

The Man With the Blue Guitar (1937)

 * I

 * The man bent over his guitar, A shearsman of sorts. The day was green. They said, "You have a blue guitar, You do not play things as they are." The man replied, "Things as they are Are changed upon the blue guitar." And they said then, "But play, you must, A tune beyond us, yet ourselves, A tune upon the blue guitar Of things exactly as they are."

 * II

 * If to serenade almost to man Is to miss, by that, things as they are, Say that it is the serenade Of a man that plays a blue guitar.

 * IV

 * So that's life, then: things are they are? It picks its way on the blue guitar. A million people on one string? And all their manner in the thing, And all their manner, right and wrong, And all their manner, weak and strong? And that's life, then: things as they are, This buzzing of the blue guitar.

 * V

 * Do not speak to us of the greatness of poetry, Of the torches wisping in the underground, Of the structure of vaults upon a point of light. There are no shadows in our sun, Day is desire and night is sleep. There are no shadows anywhere. The earth, for us, is flat and bare. There are no shadows.

 * VI

 * The thinking of art seems final when The thinking of god is smoky dew.

 * VII

 * It is the sun that shares our works. The moon shares nothing. It is a sea. When shall I come to say of the sun, It is a sea; it shares nothing; The sun no longer shares our works And the earth is alive with creeping men, Mechanical beetles never quite warm? And shall I then stand in the sun, as now I stand in the moon, and call it good, The immaculate, the merciful good, Detached from us, from things as they are? Not to be part of the sun? To stand Remote and call it merciful? The strings are cold on the blue guitar.

 * VIII

 * Struggling toward impassioned choirs, Crying among the clouds, enraged By gold antagonists in air — I know my lazy, leaden twang Is like the reason in a storm; And yet it brings the storm to bear. I twang it out and leave it there.

 * IX

 * And the color, the overcast blue Of the air, in which the blue guitar Is a form, described but difficult, And I am merely a shadow hunched Above the arrowy, still string, The maker of a thing yet to be made; The color like a thought that grows Out of a mood, the tragic robe Of the actor, half his gesture, half His speech, the dress of his meaning, silk Sodden with his melancholy words, The weather of his stage, himself.

 * '''X

 * Behold The approach of him whom none believes, Whom all believe that all believe, A pagan in a varnished car.

 * XI

 * Slowly the ivy on the stones Becomes the stones. Women become The cities, children become the fields And men in waves become the sea.

 * The sea returns upon the men, The fields entrap the children, brick Is a weed and all the flies are caught, Wingless and withered, but living alive. The discord merely magnified. Deeper within the belly's dark Of time, time grows upon the rock.

 * XII

 * The blue guitar And I are one.

 * I know that timid breathing. Where Do I begin and end? And where, As I strum the thing, do I pick up That which momentously declares Itself not to be I and yet Must be. It could be nothing else.

 * XIII

 * Be content — Expansions, diffusions — content to be The unspotted imbecile revery, The heraldic center of the world Of blue, blue sleek with a hundred chins, The amorist Adjective aflame...

 * XIV

 * First one beam, then another, then A thousand are radiant in the sky. Each is both star and orb; and day Is the riches of their atmosphere.

 * A candle is enough to light the world. It makes it clear. Even at noon It glistens in essential dark. At night, it lights the fruit and wine, The book and bread, things as they are...

 * XV

 * Things as they are have been destroyed. Have I? Am I a man that is dead At a table on which the food is cold? Is my thought a memory, not alive? Is the spot on the floor, there, wine or blood And whichever it may be, is it mine?

 * XVI

 * Place honey on the altars and die, You lovers that are bitter at heart.

 * XIX

 * That I may reduce the monster to Myself, and then may be myself In face of the monster, be more than part Of it, more than the monstrous player of One of its monstrous lutes, not be Alone, but reduce the monster and be, Two things, the two together as one, And play of the monster and of myself, Or better not of myself at all, But of that as its intelligence, Being the lion in the lute Before the lion locked in stone.

 * XX

 * What is there in life except one's ideas. Good air, good friend, what is there in life? Is it ideas that I believe?

 * XXI

 * '''A substitute for all the gods: This self, not that gold self aloft, Alone, one's shadow magnified, Lord of the body, looking down, As now and called most high, The shadow of Chocorua In an immenser heaven, aloft, Alone, lord of the land and lord Of the men that live in the land, high lord. One's self and the mountains of one's land, Without shadows, without magnificence, The flesh, the bone, the dirt, the stone.

 * XXII

 * '''Poetry is the subject of the poem, From this the poem issues and To this returns. Between the two, Between issue and return, there is An absence in reality, Things as they are. Or so we say. But are these separate?

 * XXIV

 * I play. But this is what I think.

 * XXVI

 * The swarm of thoughts, the swarm of dreams Of inaccessible Utopia. A mountainous music always seemed To be falling and to be passing away.

 * XXVII

 * It is the sea that whitens the roof. The sea drifts through the winter air. It is the sea that the north wind makes. The sea is in the falling snow. This gloom is the darkness of the sea.

 * XXVIII

 * '''I am a native in this world And think in it as a native thinks

 * The wind in which the dead leaves blow. Here I inhale profounder strength And as I am, I speak and move And things are as I think they are And say they are on the blue guitar.

 * XXIX

 * What is beyond the cathedral, outside, Balances with nuptial song. So it is to sit and to balance things To and to and to the point of still, To say of one mask it is like, To say of another it is like, To know that the balance does not quite rest, That the mask is strange, however like.

 * XXXII

 * Throw away the lights, the definitions, And say of what you see in the dark That it is this or that it is that, But do not use the rotted names. How should you walk in that space and know Nothing of the madness of space, Nothing of its jocular procreations? Throw the lights away. Nothing must stand Between you and the shapes you take When the crust of shape has been destroyed.

 * XXXIII

 * Here is the bread of time to come, Here is its actual stone. The bread Will be our bread, the stone will be Our bed and we shall sleep by night. We shall forget by day, except The moments when we choose to play The imagined pine, the imagined jay.

It Must Be Abstract

 * I

 * Begin, ephebe, by perceiving the idea Of this invention, this invented world, The inconceivable idea of the sun. You must become an ignorant man again And see the sun again with an ignorant eye And see it clearly in the idea of it.  Never suppose an inventing mind as source Of this idea nor for that mind compose A voluminous master folded in his fire.

 * The death of one god is the death of all.

 * Phoebus is dead, ephebe. But Phoebus was A name for something that never could be named. There was a project for the sun and is. There is a project for the sun. The sun Must bear no name, gold flourisher, but be In the difficulty of what it is to be.

 * II

 * So poisonous Are the ravishments of truth, so fatal to The truth itself, the first idea becomes The hermit in a poet’s metaphors,  Who comes and goes and comes and goes all day.

 * The monastic man is an artist.The philosopher Appoints man’s place in music, say, today. But the priest desires. The philosopher desires. And not to have is the beginning of desire. To have what is not is its ancient cycle.

 * III

 * The poem refreshes life so that we share, For a moment, the first idea . . . It satisfies Belief in an immaculate beginning And sends us, winged by an unconscious will, To an immaculate end.

 * The poem, through candor, brings back a power again That gives a candid kind to everything.

 * Life’s nonsense pierces us with strange relation.

 * IV

 * The first idea was not our own. Adam In Eden was the father of Descartes And eve made air the mirror of herself, Of her sons and of her daughters.

 * The clouds preceded us. There was a muddy centre before we breathed. There was a myth before the myth began, Venerable and articulate and complete.  From this the poem springs: that we live in a place That is not our own and, much more, not ourselves And hard it is in spite of blazoned days.

 * We are the mimics. Clouds are pedagogues.

 * Abysmal instruments make sounds like pips Of the sweeping meanings that we add to them.

 * V

 * Yet voluble of dumb violence. You look Across the roofs as sigil and as ward And in your centre mark them and are cowed . ..

 * VI

 * Not to be realized because not to Be seen, not to be loved nor hated because Not to be realized.

 * Without a name and nothing to be desired, If only imagined but imagined well.

 * My house has changed a little in the sun. The fragrance of the magnolias come close, False flick, false form, but falseness close to kin.

 * It must be visible or invisible, Invisible or visible or both: A seeing and unseeing in the eye. The weather and the giant of the weather, Say the weather, the mere weather, the mere air: An abstraction blooded, as a man by thought.

 * VII

 * Perhaps The truth depends on a walk around a lake, A composing as the body tires, a stop To see hepatica, a stop to watch A definition growing certain and  A wait within that certainty, a rest In the swags of pine-trees bordering the lake. Perhaps there are times of inherent excellence

 * As a man and woman meet and love forthwith. Perhaps there are moments of awakening, Extreme, fortuitous, personal, in which We more than awaken, sit on the edge of sleep, As on an elevation, and behold The academies like structures in a mist.

 * VIII

 * The first idea is an imagined thing.

 * Logos and logic, crystal hypothesis, Incipit and a form to speak the word And every latent double in the word, Beau linguist.

 * He might take habit, whether from wave or phrase, Or power of the wave, or deepened speech, Or a leaner being, moving in on him, Of greater aptitude and apprehension,  As if the waves at last were never broken, As if the language suddenly, with ease, Said things it had laboriously spoken.

 * IX

 * The romantic intoning, the declaimed clairvoyance Are parts of apotheosis, appropriate And of its nature, the idiom thereof.

 * Apotheosis is not The origin of the major man. He comes, p>Compact in invincible foils, from reason, Lighted at midnight by the studious eye, Swaddled in revery, the object of The hum of thoughts evaded in the mind...

 * My dame, sing for this person accurate songs.

 * He is and may be but oh! He is, he is, This foundling of the infected past, so bright, So moving in the manner of his hand. Yet look not at his colored eyes. Give him No names. Dismiss him from your images. The hot of him is purest in the heart.

 * X

 * The major abstraction is the idea of man And major man is its exponent, abler In the abstract than in his singular, More fecund as principle than particle

 * In being more than an exception, part, Though an heroic part, of the commonal. The major abstraction is the commonal, The inanimate, difficult visage.

 * What chieftain, walking by himself, crying Most miserable, most victorious, Does not see these separate figures one by one, And yet see only one, in his old coat, His slouching pantaloons, beyond the town,  Looking for what was, where it used to be?

 * It is of him, ephebe, to make, to confect The final elegance, not to console Nor sanctify, but plainly to propound.

It Must Change

 * I

 * The old seraph, parcel-gilded, among violets Inhaled the appointed odor, while the doves Rose up like phantoms from chronologies.

 * The bees came booming as if they had never gone, As if hyacinths had never gone. We say This changes and that changes. Thus the constant Violets, doves, girls, bees and hyacinths Are inconstant objects of inconstant cause In a universe of inconstancy. This means Night-blue is an inconstant thing. The seraph Is satyr in Saturn, according to his thoughts.

 * II

 * The President ordains the bee to be Immortal. The President ordains.

 * The President has apples on the table And barefoot servants round him, who adjust The curtains to a metaphysical "t"

 * Should there be a question of returning or Of death in memory’s dream? Is spring a sleep? This warmth is for lovers at last accomplishing Their love, this beginning, not resuming, this Booming and booming of the new-come bee.

 * III

 * The right, uplifted foreleg of the horse Suggested that, at the final funeral, The music halted and the horse stood still.

 * Nothing had happened because nothing had changed. Yet the General was rubbish in the end.

 * IV

 * Two things of opposite natures seem to depend On one another, as a man depends On a woman, day on night, the imagined On the real. This is the origin of change. Winter and spring, cold copulars, embrace And forth the particulars of rapture come.'''

 * Music falls on the silence like a sense, A passion that we feel, not understand.

 * In solitude the trumpets of solitude Are not of another solitude resounding; A little string speaks for a crowd of voices.

 * The partaker partakes of that which changes him. The child that touches takes character from the thing, The body, it touches. The captain and his men Are one and the sailor and the sea are one.

 * V

 * On a blue island in a sky-wide water The wild orange trees continued to bloom and to bear, Long after the planter’s death.

 * An unaffected man in a negative light Could not have borne his labor nor have died Sighing that he should leave the banjo’s twang.

 * VI

 * Bethou me, said sparrow, to the crackled blade, And you, and you, bethou me as you blow, When in my coppice you behold me be.

 * There was such idiot minstrelsy in rain, So many clappers going without bells, That these bethous compose a heavenly gong. One voice repeating, one tireless chorister, The phrases of a single phrase, ke-ke, A single text, granite monotony

 * Eye without lid, mind without any dream — These are of minstrels lacking minstrelsy, Of an earth in which the first leaf is the tale Of leaves, in which the sparrow is a bird Of stone, that never changes. Bethou him, you And you, bethou him and bethou. It is A sound like any other. It will end.

 * VII

 * Tonight the lilacs magnify The easy passion, the ever-ready love Of the lover that lies within us and we breathe An odor evoking nothing, absolute. We encounter in the dead middle of the night The purple odor, the abundant bloom.

 * The fluctuations of certainty, the change Of degrees of perception in the scholar’s dark.

 * VIII

 * I am the spouse. She took her necklace off And laid it in the sand. As I am, I am The spouse. She opened her stone-studded belt. I am the spouse, divested of bright gold, The spouse beyond emerald or amethyst, Beyond the burning body that I bear. I am the woman stripped more nakedly Than nakedness, standing before an inflexible Order, saying I am the contemplated spouse.

 * Clothe me entire in the final filament, So that I tremble with such love so known And myself am precious for your perfecting.

 * A fictive covering Weaves always glistening from the heart and mind.

 * IX

 * The poem goes form the poet’s gibberish to The gibberish of the vulgate and back again.

 * Is there a poem that never reaches words And one that chaffers the time away? Is the poem both peculiar and general? There’s a meditation there, in which there seems To be an evasion, a thing not apprehended or Not apprehended well. Does the poet Evade us, as in a senseless element?

 * He tries by a peculiar speech to speak The peculiar potency of the general

 * IX

 * Like a page of music, like an upper air, Like a momentary color, in which swans Were seraphs, were saints, were changing essences. The west wind was the music, the motion, the force To which the swans curveted, a will to change, A will to make iris frettings on the blank.

 * The casual is not Enough. The freshness of transformation is The freshness of a world. It is our own, It is ourselves, the freshness of ourselves, And that necessity and that presentation  Are rubbings of a glass in which we peer.

 * Of these beginnings, gay and green, propose The suitable amours. Time will write them down.

It Must Give Pleasure

 * I

 * To speak of joy and to sing of it, borne on The shoulders of joyous men, to feel the heart That is the common, the bravest fundament, This is a facile exercise

 * The difficultest rigor is forthwith, On the image of what we see, to catch from that Irrational moment its unreasoning, As when the sun comes rising, when the sea Clears deeply, when the moon hangs on the wall Of heaven-haven. These are not things transformed. Yet we are shaken by them as if they were. We reason about them with a later reason.

 * II

 * The blue woman, linked and lacquered, at her window Did not desire that feathery argentines Should be cold silver, neither that frothy clouds Should foam, be foamy waves, should move like them

 * It was enough for her that she remembered.

 * III

 * Red-in-red repetitions never going Away,a little rusty, a little rouged, A little roughened and ruder, a crown The eye could not escape, a red renown Blowing itself upon the tedious ear.

 * A dead shepherd brought tremendous chords from hell And bad the sheep carouse. Or so they said. Children in love with them brought early flowers And scattered them about, no two alike.

 * IV

 * We reason of these things with later reason And we make of what we see, what we see clearly And have seen, a place dependent on ourselves.

 * This was their ceremonial hymn: Anon We loved but would no marriage make. Anon The one refused the other one to take, Foreswore the sipping of the marriage wine.

 * Each must the other take as sign, short sign To stop the whirlwind, balk the elements.

 * They married well because the marriage-place Was what they loved. It was neither heaven nor hell. They were love’s characters come face to face.

 * V

 * The words they spoke were voices that she heard. She looked at them and saw them as they were And what she felt fought off the barest phrase.

 * VI

 * The nothingness was a nakedness, a point, Beyond which fact could not progress as fact. Thereon the learning of the man conceived Once more night’s pale illuminations, gold  Beneath, far underneath, the surface of His eye and audible in the mountain of His ear, the very material of his mind.

 * Straight to the utmost crown of night he flew. The nothingness was a nakedness, a point Beyond which thought could not progress as thought. He had to choose. But it was not a choice Between excluding things. It was not a choice  Between, but of. He chose to include the things That in each other are included, the whole, The complicate, the amassing harmony.

 * VII

 * He imposes orders as he thinks of them, As the fox and snake do. It is a brave affair.

 * But to impose is not To discover. To discover an order as of A season, to discover summer and know it, To discover winter and know it well, to find Not to impose, not to have reasoned at all, Out of nothing to have come on major weather,  It is possible, possible, possible. It must Be possible. It must be that in time The real will from its crude compoundings come, Seeming at first, a beast disgorged, unlike, Warmed by a desperate milk. To find the real, To be stripped of every fiction except one,  The fiction of an absolute — Angel, Be silent in your luminous cloud and hear The luminous melody of proper sound.'''
 * VIII

 * What am I to believe? If the angel in his cloud, Serenely gazing at the violent abyss, Plucks on his strings to pluck abysmal glory, Leaps downward through evening’s revelations, and On his spredden wings, needs nothing but deep space, Forgets the gold centre, the golden destiny, Grows warm in the motionless motion of his flight, Am I that imagine this angel less-satisfied? Are the wings his, the lapis-haunted air?

 * Is it he or is it I that experience this?

 * There is a month, a year, there is a time In which majesty is a mirror of the self: I have not but I am and as I am, I am.

 * These external regions, what do we fill them with Except reflections

 * IX

 * I can Do all that angels can. I enjoy like them, Like men besides, like men in light secluded, Enjoying angels.

 * A thing final in itself and, therefore, good: One of the vast repetitions final in Themselves and, therefore, good, the going round And round and round, the merely going round, Until merely going round is a final good, The way wine comes at a table in a wood.

 * Perhaps, The man-hero is not the exceptional monster, But he that of repetition is most master.

 * X

 * Fat girl, terrestrial, my summer, my night, How is it I find you in difference, see you there In a moving contour, a change not quite completed? You are familiar yet an aberration.

 * You remain the more than natural figure. You Become the soft-footed phantom, the irrational Distortion, however fragrant, however dear. That’s it: the more than rational distortion, The fiction that results from feeling. Yes, that.

 * They will get it straight one day at the Sorbonne. We shall return at twilight from the lecture Pleased that the irrational is rational, Until flicked by feeling, in a gildered street, I call you by name, my green, my fluent mundo.

 *

 * Soldier, there is a war between the mind And sky, between thought and day and night. It is For that the poet is always in the sun, Patches the moon together in his room To his Virgilian cadences, up down, Up down. It is a war that never ends.

 * Yet it depends on yours. The two are one. They are a plural, a right and left, a pair, Two parallels that meet if only in

 * The meeting of their shadows or that meet In a book in a barrack, a letter from Malay. But your war ends. And after it you return

 * With six meats and twelve wines or else without To walk another room...Monsieur and comrade, The soldier is poor without the poet’s lines.

 * His petty syllabi, the sounds that stick, Inevitably modulating, in the blood. And war for war, each has its gallant kind. How simply the fictive hero becomes the real; How gladly with proper words the solider dies, If he must, or lives on the bread of faithful speech.

Parts of a World (1942)

 * After the final no there comes a yes And on that yes the future world depends. No was the night. Yes is this present sun.
 * "The Well Dressed Man with a Beard"

 * One thing remaining, infallible, would be Enough.
 * "The Well Dressed Man With a Beard"

 * Out of a thing believed, a thing affirmed: The form on the pillow humming while one sleeps, The aureole above the humming house... It can never be satisfied, the mind, never.
 * "The Well Dressed Man With a Beard"

 * That's what misery is, Nothing to have at heart. It is to have or nothing. It is a thing to have, A lion, an ox in his breast, To feel it breathing there. Corazon, stout dog, Young ox, bow-legged bear, He tastes its blood, not spit. He is like a man In the body of a violent beast. Its muscles are his own... The lion sleeps in the sun. Its nose is on its paws. It can kill a man.
 * "Poetry is a Destructive Force"

 * A. A violent order is disorder; and B. A great disorder is an order. These Two things are one.
 * "Connoisseur of Chaos"

 * Home from Guatemala, back at the Waldorf. This arrival in the wild country of the soul, All approaches gone, being completely there, Where the wild poem is a substitute For the woman one loves or ought to love, One wild rhapsody a fake for another. You touch the hotel the way you touch moonlight Or sunlight and you hum and the orchestra Hums and you say "The world in a verse, A generation sealed, men remoter than mountains, Women invisible in music and motion and color," After that alien, point-blank, green and actual Guatemala.
 * "Arrival at the Waldorf"

Transport to Summer (1947)

 * Life consists Of propositions about life. The human Revery is a solitude in which We compose these propositions, torn by dreams, By the terrible incantations of defeats And by the fear that the defeats and the dreams are one. The whole race is a poet that writes down The eccentric propositions of its fate.
 * "Men Made Out of Words"

 * If there must be a god in the house, must be, Saying things in the room and on the stair, Let him move as the sunlight moves on the floor, Or moonlight, silently, as Plato's ghost  Or Aristotle's skeleton. Let him hang out His stars on the wall. He must dwell quietly.  He must be incapable of speaking, closed, As those are: as light, for all its motion, is;  As color, even the closest to us, is; As shapes, though they portend us, are.  It is the human that is the alien, The human that has no cousin in the moon.  It is the human that demands his speech From beasts or from the incommunicable mass.  If there must be a god in the house, let him be one That will not hear us when we speak: a coolness  A vermillioned nothingness, any stick of the mass Of which we are too distantly a part.
 * "Less and Less Human, O Savage Spirit"

 * The house was quiet and the world was calm. The reader became the book; and summer night Was like the conscious being of the book. The house was quiet and the world was calm. The words were spoken as if there was no book, Except that the reader leaned above the page, Wanted to lean, wanted much most to be The scholar to whom the book is true, to whom The summer night is like a perfection of thought. The house was quiet because it had to be. The quiet was part of the meaning, part of the mind: The access of perfection to the page. And the world was calm. The truth in a calm world, In which there is no other meaning, itself Is calm, itself is summer and night, itself Is the reader leaning late and reading there.
 * "The House Was Quiet and the World Was Calm"

The Auroras of Autumn (1950)

 * It is not in the premise that reality Is a solid. It may be a shade that traverses A dust, a force that traverses a shade.
 * "An Ordinary Evening in New Haven"

 * Reality is the beginning not the end, Naked Alpha, not the hierophant Omega, Of dense investiture, with luminous vassals.
 * "An Ordinary Evening in New Haven"

The Necessary Angel (1951)

 * The Necessary Angel: Essays on Reality and the Imagination ISBN 0-394-70278-6

 * There is always an analogy between nature and the imagination, and possibly poetry is merely the strange rhetoric of that parallel.

 * It may be dismissed, on the one hand, as a commonplace aesthetic satisfaction: and, on the other hand, if we say that the idea of God is merely a poetic idea, even if the supreme poetic idea, and that our notions of heaven and hell are merely poetry not so called, even if poetry that involves us vitally, the feeling of deliverance, of a release, of a perfection touched, of a vocation so that all men may know the truth and that the truth may set them free — if we say these things and if we are able to see the poet who achieved God and placed Him in His seat in heaven in all His glory, the poet himself, still in the ecstasy of the poem that completely accomplished its purpose, would have seemed, whether young or old, whether in rags or ceremonial robe, a man who needed what he had created, uttering the hymns of joy that followed his creation. This may be a gross exaggeration of a very simple matter. But perhaps the same is true of many of the more prodigious things of life and death.
 * "The Figure of the Youth as Virile Poet"

Imagination as Value

 * The imagination loses vitality as it ceases to adhere to what is real. When it adheres to the unreal and intensifies what is unreal, while its first effect may be extraordinary, that effect is the maximum effect that it will ever have.

 * The best definition of true imagination is that it is the sum of our faculties. Poetry is the scholar's art. The acute intelligence of the imagination, the illimitable resources of its memory, its power to possess the moment it perceives — if we were speaking of light itself, and thinking of the relationship between objects and light, no further demonstration would be necessary . . . What light requires a day to do, and by day I mean a kind of Biblical revolution of time, the imagination does in the twinkling of an eye. It colors, increases, brings to a beginning and end, invents languages, crushes men, and, for that matter, gods in its hands, it says to women more than it is possible to say, it rescues all of us from what we have called absolute fact...

 * For the poet, the imagination is paramount, and . . . he dwells apart in his imagination, as the philosopher dwells in his reason, and as the priest dwells in his belief … The imagination is the power of the mind over the possibilities of things."

 * The operation of the imagination in life is more significant than its operation in or in relation to works of art... in life what is important is the truth as it is, while in arts and letters what is important is truth as we see it.

 * What the poet has in mind . . . is that poetic value is an intrinsic value. It is not the value of knowledge. It is not the value of faith. It is the value of imagination. The poet tries to exemplify it, in part as I have tried to exemplify it here, by identifying it with an imaginative activity that diffuses itself throughout our lives.

 * The imagination is the power that enables us to perceive the normal in the abnormal, the opposite of chaos in chaos.

 * The truth seems to be that we live in concepts of the imagination before the reason has established them. If this is true, then reason is simply the methodizer of the imagination.

 * The world about us would be desolate except for the world within us.

 * The paramount relation between poetry and painting today, between modern man and modern art, is simply this: that in an age in which disbelief is so profoundly prevalent or, if not disbelief, indifference to questions of belief, poetry and painting, and the arts in general, are, in their measure, a compensation for what has been lost. Men feel that the imagination is the next greatest power to faith: the reigning prince.

 * Our own time, and by this I mean the last two or three generations, including our own, can be summed up in a way that brings into unity an immense number of details by saying of it that it is a time in which the search for the supreme truth has been a search in reality or through reality or even a search for some supremely acceptable fiction.

Collected Poems (1954)

 * At the earliest ending of winter, In March, a scrawny cry from outside Seemed like a sound in his mind. He knew that he heard it, A bird's cry, at daylight or before, In the early March wind.
 * "Not Ideas About The Thing But The Thing Itself"

 * That scrawny cry — It was A chorister whose c preceded the choir. It was part of the colossal sun, Surrounded by its choral rings, Still far away. It was like A new knowledge of reality.
 * "Not Ideas About The Thing But The Thing Itself"

 * One of the limits of reality Presents itself in Oley when the hay, Baked through long days, is piled in mows. It is A land too ripe for enigmas, too serene.… Things stop in that direction and since they stop The direction stops and we accept what is As good. The utmost must be good and is…
 * "Credences of Summer"

 * Let’s see the very thing and nothing else. Let’s see it with the hottest fire of sight. Burn everything not part of it to ash. Trace the gold sun about the whitened sky Without evasion by a single metaphor. Look at it in its essential barrenness And say this, this is the centre that I seek.
 * "Credences of Summer"

 * Exile desire For what is not. This is the barrenness Of the fertile thing that can attain no more.
 * "Credences of Summer"

 * Light the first light of evening, as in a room In which we rest and, for small reason, think The world imagined is the ultimate good.
 * "Final Soliloquy of the Interior Paramour"

 * This is, therefore, the intensest rendezvous. It is in that thought that we collect ourselves, Out of all the indifferences, into one thing
 * "Final Soliloquy of the Interior Paramour"

 * We say God and the imagination are one... How high that highest candle lights the dark. Out of this same light, out of the central mind, We make a dwelling in the evening air, In which being there together is enough.
 * "Final Soliloquy of the Interior Paramour"

Opus Posthumous (1955)

 * After one has abandoned a belief in God, poetry is that essence which takes its place as life’s redemption.

 * To see the gods dispelled in mid-air and dissolve like clouds is one of the great human experiences. It is not as if they had gone over the horizon to disappear for a time; nor as if they had been overcome by other gods of greater power and profounder knowledge. It is simply that they came to nothing.

 * The number of ways of passing between the traditional two fixed points of man’s life, that is to say, of passing from the self to God, is fixed only by the limitations of space, which is limitless. The eternal philosopher is the eternal pilgrim on that road. It is difficult to take him seriously when he relies on the evidence of the teeth, the throat and the bowels. Yet in the one poem that is unimpeachably divine, the poem of the ascent into heaven, it is possible to say that there can be no faults, since it is precisely the faults of life this poem enables us to leave behind. If the idea of God is the ultimate poetic idea, then the idea of the ascent into heaven is only a little below it.
 * “A Collect of Philosophy”

Adagia

 * A grandiose subject is not an assurance of a grandiose effect but, most likely, of the opposite.

 * Sentimentality is a failure of feeling.

 * A poem should be a part of one's sense of life.

 * A poet looks at the world as a man looks at a woman.

 * The poet makes silk dresses out of worms.

 * All history is modern history.

 * Poetry is a purging of the world's poverty and change and evil and death. It is a present perfecting, a satisfaction in the irremediable poverty of life.

 * The imagination is one of the forces of nature.

 * To have nothing to say and to say it in a tragic manner is not the same thing as having something to say.

 * Man is an eternal sophomore.

 * The poet is a god, or, the young poet is a god. The old poet is a tramp.

 * To a large extent, the problems of poets are the problems of painters, and poets must often turn to the literature of painting for a discussion of their own problems.

 * God is in me or else is not at all (does not exist).

 * The world is a force not a presence.

 * Poetry is a search for the inexplicable.

Quotes about Stevens

 * Post-religious man, as Stevens saw him, still had a deep need for the kind of exaltation of the body and spirit which goes under different names in different religions — Christians call it grace, that is, the feeling or knowledge that the workings of God are revealed to the individual, thus lifting him or her up to a state of ecstatic consciousness. … For the romantics in general such moments of ecstasis in the midst of nature are experienced by the solitary imagination, and the bonds of society are cast away as unimportant. Stevens once said that the romantic is a falsification, and perhaps the reason for the comment was his feeling that such moments of ecstatic relation in the midst of nature had to be given a social and eventually political meaning, rather than remaining in the arena of the spirit. Stevens poetry then offers a pastoral romantic ecstasis that become the occasions for searching out the relations between the individual, his or her community and the natural world.
 * Justin Quinn in "Nature & Ideology in Wallace Stevens" (2000)

 * Over many years (I am almost 72) so many poets have touched my imagination and opened paths for me—it hardly makes sense to list them. I have always read a great deal of poetry. Some poets—like Robert Lowell, Denise Levertov, Randall Jarrell, Jean Valentine, Audre Lorde, Hayden Carruth, Jane Cooper, June Jordan, Joy Harjo, Clayton Eshelman—have been my friends, we’ve been comrades in exchanging work and encouraging each other… But I’ve also been powerfully affected by Wallace Stevens, Hart Crane, Muriel Rukeyser, Aimé Césaire, Robert Duncan—poets I met briefly if at all.
 * Adrienne Rich, Interview (2001)

 * A more attractive attitude of defense was disclosed at a café. In one corner, a man was playing a guitar, and the stranger turned to watch him. The guitar player was good; the stop and tremble of the strings touched everyone in that room. "You know," said the stranger, "I respect creative people, any kind; I never used to feel that way, but something happened-I know a man in the city I come from, a business associate (I'm a lawyer)-we've gone on fishing trips for twenty years I know him fairly well, I'd say-big man, too: six foot four, weighs two hundred and forty pounds. Twenty years, and I just found out last month that he writes poems. I asked around; he's written books of them; very good, too, they say. I'm going to get ahold of some. But I sure feel different about creative people." "What is the name of your friend?" "Wallace Stevens," said the stranger.
 * Muriel Rukeyser The Life of Poetry (1949)

 * I turn now not to the Bible but to Wallace Stevens
 * R. S. Thomas, in "Homage to Wallace Stevens" in No Truce with the Furies (1995)

 * Blessings, Stevens; I stand with my back to grammar At an altar you never aspired to, celebrating the sacrament of the imagination whose high-priest notwithstanding you are.
 * R. S. Thomas, in "Homage to Wallace Stevens" in No Truce with the Furies (1995)

 * At the heart of many of Stevens's poems are harsh and unpalatable experiences revealed only gradually through his intense stylization.
 * Helen Vendler, in The Columbia History of American Poetry (1993) edited by Jay Parini and Brett Candlish Millier

 * Stevens' way of informing us comes in language and imagery so radically different from previous times that it is difficult to recognize exactly what he means. But throughout his poetry he speaks, like the mystics, primarily of the nature of our relationship with the universe. He continually circles back to the idea that we actively participate in what the world looks like and what it means. Although cast in modern terms, this idea is profoundly spiritual and moral. Since he gives no evidence of any direct visionary experience, it's not possible to say Stevens is a "mystic" or a "contemplative" poet. But he is a major figure in modern poetry because he synthesizes the concerns of the modern world — the emphasis on the human self as maker of meaning, the emphasis on scientific rationality, the emphasis on creating new forms to replace outmoded beliefs — with the perennial concerns of the human spirit. To find meaning, or the good — or by implication, God — we need to radically adjust our conception of reality. This takes powerful acts of individual imagination, and the possibilities are immense... Contrary to all appearances, to the difficulty of his verse, and to the preoccupied, distracted interpretations of contemporary critics, Wallace Stevens' poetry is a profoundly spiritual force. Anyone interested in the spiritual problems of modern humans must reckon with it.
 * Dana Wilde "An Introduction to Reading Wallace Stevens as a Poet of the Human Spirit" in The Antigonish Review 109 (February 1999)

 * Mr. Stevens is the master of a style: that is the most remarkable thing about him. His gift for combining words is baffling and fantastic but sure: even when you do not know what he is saying, you know that he is saying it well.
 * Edmund Wilson, 1924 review of Harmonium, in The Shores of Light: A Literary Chronicle of the Twenties and Thirties (1952), p. 49

 * Stevens is a poet who argues that life is what one makes of it within the limitations of one's own sensibility.
 * Samuel French Morse in introduction to Poems by Wallace Stevens (1959), p. 13.

title: Wallace Stevens


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Talk:Prejudice

Merged from Anti-Polonism, attached is history: * (cur) (last) 07:13, 14 August 2005 MosheZadka m (cat) * (cur) (last) 23:02, 13 August 2005 69.245.192.52 * (cur) (last) 23:00, 13 August 2005 69.245.192.52 (wikilinks) * (cur) (last) 22:58, 13 August 2005 69.245.192.52 (+ def from wikipedia article) * (cur) (last) 22:55, 13 August 2005 69.245.192.52 (wikipedia links) * (cur) (last) 22:51, 13 August 2005 69.245.192.52 * (cur) (last) 22:50, 13 August 2005 69.245.192.52 (moving here from wikipedia) ~ MosheZadka (Talk) 05:20, 14 August 2005 (UTC)
 * I am 69.245.192.52 (sorry, forgot to sign-in). Are you sure we want to move this here instead of leaving it at anti-Polonism?  If we add every conceivable ethnic group, and then other social groups to this list, it will end up being so long that no one will read it.  Maybe we should sample the "greatest hits" here and have a link to a full quotes page?  --Jpbrenna 23:02, 14 August 2005 (UTC)

i moved it back --Witkacy 08:21, 15 August 2005 (UTC)

 * Why did you move it back? As it is, the name is problematic (neologism). Can't we wait until we actually have enough quotes to split them? Thanks ~ MosheZadka (Talk) 08:40, 15 August 2005 (UTC)

Unsourced

 * I am proud to say that I am free of all prejudices. I hate everybody equally.
 * W.C. Fields

 * Prejudice, which sees what it pleases, cannot see what is plain
 * Aubrey De Vere

 * Never try and reason the prejudice out of a man. It was not reasoned into him, and cannot be reasoned out.
 * Sydney Smith

 * Prejudice squints when it looks and lies when it talks
 * Duchess d'Abrantès

 * The greatest prejudice that exists in the modern world, the only one almost universally accepted, is the prejudice against children.
 * Alden Loveshade

 * Prejudice is the twin of illiberality.
 * George D. Prentice

 * In my experience, people are often kinder than their ideologies, and always more complicated. Yet individual decency can dissolve when groups are mobilized against diabolized enemies, especially when they believe they're under attack.
 * Michelle Goldberg in 2006. Kingdom Coming: The Rise of Christian Nationalism. 1st ed. W. W. Norton. p. 22.

General

 * Einstein was an immigrant
 * Seen on an anti-hate poster.

title: Talk:Prejudice