The Simple Art of Murder, by Raymond Chandler

Fiction in any form has always intended to be realistic. Old-fashioned novels which now seem stilted and artificial to the point of burlesque did not appear that way to the people who first read them. Writers like Fielding and Smollett could seem realistic in the modern sense because they dealt largely with uninhibited characters, many of whom were about two jumps ahead of the police, but Jane Austen’s chronicles of highly inhibited people against a background of rural gentility seem real enough psychologically. There is plenty of that kind of social and emotional hypocrisy around today. Add to it a liberal dose of intellectual pretentiousness and you get the tone of the book page in your daily paper and the earnest and fatuous atmosphere breathed by discussion groups in little clubs. These are the people who make bestsellers, which are promotional jobs based on a sort of indirect snob-appeal, carefully escorted by the trained seals of the critical fraternity, and lovingly tended and watered by certain much too powerful pressure groups whose business is selling books, although they would like you to think they are fostering culture. Just get a little behind in your payments and you will find out how idealistic they are. The detective story for a variety of reasons can seldom be promoted. It is usually about murder and hence lacks the element of uplift. Murder, which is a frustration of the individual and hence a frustration of the race, may have, and in fact has, a good deal of sociological implication. But it has been going on too long for it to be news. If the mystery novel is at all realistic (which it very seldom is) it is written in a certain spirit of detachment; otherwise nobody but a psychopath would want to write it or read it. The murder novel has also a depressing way of minding its own business, solving its own problems and answering its own questions. There is nothing left to discuss, except whether it was well enough written to be good fiction, and the people who make up the half-million sales wouldn’t know that anyway. The detection of quality in writing is difficult enough even for those who make a career of the job, without paying too much attention to the matter of advance sales. The detective story (perhaps I had better call it that, since the English formula still dominates the trade) has to find its public by a slow process of distillation. That it does do this, and holds on thereafter with such tenacity, is a fact; the reasons for it are a study for more patient minds than mine. Nor is it any part of my thesis to maintain that it is a vital and significant form of art. There are no vital and significant forms of art; there is only art, and precious little of that. The growth of populations has in no way increased the amount; it has merely increased the adeptness with which substitutes can be produced and packaged. Yet the detective story, even in its most conventional form, is difficult to write well. Good specimens of the art are much rarer than good serious novels. Rather second-rate items outlast most of the high velocity fiction, and a great many that should never have been born simply refuse to die at all. They are as durable as the statues in public parks and just about that dull. This is very annoying to people of what is called discernment. They do not like it that penetrating and important works of fiction of a few years back stand on their special shelf in the library marked "Best-Sellers of Yesteryear," and nobody goes near them but an occasional shortsighted customer who bends down, peers briefly and hurries away; while old ladies jostle each other at the mystery shelf to grab off some item of the same vintage with a title like The Triple Petunia Murder Case, or Inspector Pinchbottle to the Rescue. They do not like it that "really important books" get dusty on the reprint counter, while Death Wears Yellow Garters is put out in editions of fifty or one hundred thousand copies on the news-stands of the country, and is obviously not there just to say goodbye. To tell you the truth, I do not like it very much myself. In my less stilted moments I too write detective stories, and all this immortality makes just a little too much competition. Even Einstein couldn’t get very far if three hundred treatises of the higher physics were published every year, and several thousand others in some form or other were hanging around in excellent condition, and being read too. Hemingway says somewhere that the good writer competes only with the dead. The good detective story writer (there must after all be a few) competes not only with all the unburied dead but with all the hosts of the living as well. And on almost equal terms; for it is one of the qualities of this kind of writing that the thing that makes people read it never goes out of style. The hero’s tie may be a little off the mode and the good gray inspector may arrive in a dogcart instead of a streamlined sedan with siren screaming, but what he does when he gets there is the same old futzing around with timetables and bits of charred paper and who trampled the jolly old flowering arbutus under the library window. I have, however, a less sordid interest in the matter. It seems to me that production of detective stories on so large a scale, and by writers whose immediate reward is small and whose need of critical praise is almost nil, would not be possible at all if the job took any talent. In that sense the raised eyebrow of the critic and the shoddy merchandizing of the publisher are perfectly logical. The average detective story is probably no worse than the average novel, but you never see the average novel. It doesn’t get published. The average—or only slightly above average—detective story does. Not only is it published but it is sold in small quantities to rental libraries, and it is read. There are even a few optimists who buy it at the full retail price of two dollars, because it looks so fresh and new, and there is a picture of a corpse on the cover. And the strange thing is that this average, more than middling dull, pooped-out piece of utterly unreal and mechanical fiction is not terribly different from what are called the masterpieces of the art. It drags on a little more slowly, the dialogue is a little grayer, the cardboard out of which the characters are cut is a shade thinner, and the cheating is a little more obvious; but it is the same kind of book. Whereas the good novel is not at all the same kind of book as the bad novel. It is about entirely different things. But the good detective story and the bad detective story are about exactly the same things, and they are about them in very much the same way. There are reasons for this too, and reasons for the reasons; there always are. I suppose the principal dilemma of the traditional or classic or straight-deductive or logic—and—deduction novel of detection is that for any approach to perfection it demands a combination of qualities not found in the same mind. The cool-headed constructionist does not also come across with lively characters, sharp dialogue, a sense of pace and an acute use of observed detail. The grim logician has as much atmosphere as a drawing-board. The scientific sleuth has a nice new shiny laboratory, but I’m sorry I can’t remember the face. The fellow who can write you a vivid and colorful prose simply won’t be bothered with the coolie labor of breaking down unbreakable alibis. The master of rare knowledge is living psychologically in the age of the hoop skirt. If you know all you should know about ceramics and Egyptian needlework, you don’t know anything at all about the police. If you know that platinum won’t melt under about 2800 degrees F. by itself, but will melt at the glance of a pair of deep blue eyes when put close to a bar of lead, then you don’t know how men make love in the twentieth century. And if you know enough about the elegant flânerie of the pre-war French Riviera to lay your story in that locale, you don’t know that a couple of capsules of barbital small enough to be swallowed will not only not kill a man—they will not even put him to sleep, if he fights against them. Every detective story writer makes mistakes, and none will ever know as much as he should. Conan Doyle made mistakes which completely invalidated some of his stories, but he was a pioneer, and Sherlock Holmes after all is mostly an attitude and a few dozen lines of unforgettable dialogue. It is the ladies and gentlemen of what Mr. Howard Haycraft (in his book Murder for Pleasure) calls the Golden Age of detective fiction that really get me down. This age is not remote. For Mr. Haycraft’s purpose it starts after the first World War and lasts up to about 1930. For all practical purposes it is still here. Two-thirds or three-quarters of all the detective stories published still adhere to the formula the giants of this era created, perfected, polished and sold to the world as problems in logic and deduction. These are stern words, but be not alarmed. They are only words. Let us glance at one of the glories of the literature, an acknowledged masterpiece of the art of fooling the reader without cheating him. It is called The Red House Mystery, was written by A. A. Milne, and has been named by Alexander Woollcott (rather a fast man with a superlative) "one of the three best mystery stories of all time." Words of that size are not spoken lightly. The book was published in 1922, but is quite timeless, and might as easily have been published in July 1939, or, with a few slight changes, last week. It ran thirteen editions and seems to have been in print, in the original format, for about sixteen years. That happens to few books of any kind. It is an agreeable book, light, amusing in the Punch style, written with a deceptive smoothness that is not as easy as it looks. It concerns Mark Ablett’s impersonation of his brother Robert, as a hoax on his friends. Mark is the owner of the Red House, a typical laburnum-and-lodge-gate English country house, and he has a secretary who encourages him and abets him in this impersonation, because the secretary is going to murder him, if he pulls it off. Nobody around the Red House has ever seen Robert, fifteen years absent in Australia, known to them by repute as a no-good. A letter from Robert is talked about, but never shown. It announces his arrival, and Mark hints it will not be a pleasant occasion. One afternoon, then, the supposed Robert arrives, identifies himself to a couple of servants, is shown into the study, and Mark (according to testimony at the inquest) goes in after him. Robert is then found dead on the floor with a bullet hole in his face, and of course Mark has vanished into thin air. Arrive the police, suspect Mark must be the murderer, remove the debris and proceed with the investigation, and in due course, with the inquest. Milne is aware of one very difficult hurdle and tries as well as he can to get over it. Since the secretary is going to murder Mark once he has established himself as Robert, the impersonation has to continue on and fool the police. Since, also, everybody around the Red House knows Mark intimately, disguise is necessary. This is achieved by shaving off Mark’s beard, roughening his hands ("not the hands of a manicured gentlemen"—testimony) and the use of a gruff voice and rough manner. But this is not enough. The cops are going to have the body and the clothes on it and whatever is in the pockets. Therefore none of this must suggest Mark. Milne therefore works like a switch engine to put over the motivation that Mark is a thoroughly conceited performer that he dresses the part down to the socks and underwear (from all of which the secretary has removed the maker’s labels), like a ham blacking himself all over to play Othello. If the reader will buy this (and the sales record shows he must have) Milne figures he is solid. Yet, however light in texture the story may be, it is offered as a problem of logic and deduction. If it is not that, it is nothing at all. There is nothing else for it to be. If the situation is false, you cannot even accept it as a light novel, for there is no story for the light novel to be about. If the problem does not contain the elements of truth and plausibility, it is no problem; if the logic is an illusion, there is nothing to deduce. If the impersonation is impossible once the reader is told the conditions it must fulfill, then the whole thing is a fraud. Not a deliberate fraud, because Milne would not have written the story if he had known what he was up against. He is up against a number of deadly things, none of which he even considers. Nor, apparently, does the casual reader, who wants to like the story, hence takes it at its face value. But the reader is not called upon to know the facts of life; it is the author who is the expert in the case. Here is what this author ignores: 1. The coroner holds formal jury inquest on a body for which no competent legal identification is offered. A coroner, usually in a big city, will sometimes hold inquest on a body that cannot be identified, if the record of such an inquest has or may have a value (fire, disaster, evidence of murder, etc.). No such reason exists here, and there is no one to identify the body. A couple of witnesses said the man said he was Robert Ablett. This is mere presumption, and has weight only if nothing conflicts with it. Identification is a condition precedent to an inquest. Even in death a man has a right to his won identity. The coroner will, wherever humanly possible, enforce that right. To neglect it would be a violation of his office. 2. Since Mark Ablett, missing and suspected of murder, cannot defend himself, all evidence of his movements before and after the murder is vital (as also whether he has money to run away on); yet all such evidence is given by the man closest to the murder, and is without corroboration. It is automatically suspect until proved true. 3. The police find by direct investigation that Robert Ablett was not well thought of in his native village. Somebody there must have known him. No such person was brought to the inquest. (The story couldn’t stand it.) 4. The police know there is an element of threat in Robert’s supposed visit, and that it is connected with the murder must be obvious to them. Yet they make no attempt to check Robert in Australia, or find out what character he had there, or what associates, or even if he actually came to England, and with whom. (If they had, they would have found out he had been dead three years.) 5. The police surgeon examines the body with a recently shaved beard (exposing unweathered skin), artificially roughened hands, yet the body of a wealthy, soft-living man, long resident in a cool climate. Robert was a rough individual and had lived fifteen years in Australia. That is the surgeon’s information. It is impossible he would have noticed nothing to conflict with it. 6. The clothes are nameless, empty, and have had the labels removed. Yet the man wearing them asserted an identity. The presumption that he was not what he said he was is overpowering. Nothing whatever is done about this peculiar circumstance. It is never even mentioned as being peculiar. 7. A man is missing, a well-known local man, and a body in the morgue closely resembles him. It is impossible that the police should not at once eliminate the chance that the missing man is the dead man. Nothing would be easier than to prove it. Not even to think of it is incredible. It makes idiots of the police, so that a brash amateur may startle the world with a fake solution. The detective in the case is an insouciant gent named Antony Gillingham, a nice lad with a cheery eye, a cozy little flat in London, and that airy manner. He is not making any money on the assignment, but is always available when the local gendarmerie loses its notebook. The English police seem to endure him with their customary stoicism; but I shudder to think of what the boys down at the Homicide Bureau in my city would do to him. There are less plausible examples of the art than this. In Trent’s Last Case (often called "the perfect detective story") you have to accept the premise that a giant of international finance, whose lightest frown makes Wall Street quiver like a chihuahua, will plot his own death so as to hang his secretary, and that the secretary when pinched will maintain an aristocratic silence; the old Etonian in him maybe. I have known relatively few international financiers, but I rather think the author of this novel has (if possible) known fewer. There is one by Freeman Wills Crofts (the soundest builder of them all when he doesn’t get too fancy) wherein a murderer by the aid of makeup, split second timing, and some very sweet evasive action, impersonates the man he has just killed and thereby gets him alive and distant from the place of the crime. There is one of Dorothy Sayers’ in which a man is murdered alone at night in his house by a mechanically released weight which works because he always turns the radio on at just such a moment, always stands in just such a position in front of it, and always bends over just so far. A couple of inches either way and the customers would get a rain check. This is what is vulgarly known as having God sit in your lap; a murderer who needs that much help from Providence must be in the wrong business. And there is a scheme of Agatha Christie’s featuring M. Hercule Poirot, that ingenius Belgian who talks in a literal translation of school-boy French, wherein, by duly messing around with his "little gray cells," M. Poirot decides that nobody on a certain through sleeper could have done the murder alone, therefore everybody did it together, breaking the process down into a series of simple operations, like assembling an egg-beater. This is the type that is guaranteed to knock the keenest mind for a loop. Only a halfwit could guess it. There are much better plots by these same writers and by others of their school. There may be one somewhere that would really stand up under close scrutiny. It would be fun to read it, even if I did have to go back to page 47 and refresh my memory about exactly what time the second gardener potted the prize-winning tea-rose begonia. There is nothing new about these stories and nothing old. The ones I mentioned are all English only because the authorities (such as they are) seem to feel the English writers had an edge in this dreary routine, and that the Americans, (even the creator of Philo Vance–probably the most asinine character in detective fiction) only made the Junior Varsity. This, the classic detective story, has learned nothing and forgotten nothing. It is the story you will find almost any week in the big shiny magazines, handsomely illustrated, and paying due deference to virginal love and the right kind of luxury goods. Perhaps the tempo has become a trifle faster, and the dialogue a little more glib. There are more frozen daiquiris and stingers ordered, and fewer glasses of crusty old port; more clothes by Vogue, and décors by the House Beautiful, more chic, but not more truth. We spend more time in Miami hotels and Cape Cod summer colonies and go not so often down by the old gray sundial in the Elizabethan garden. But fundamentally it is the same careful grouping of suspects, the same utterly incomprehensible trick of how somebody stabbed Mrs. Pottington Postlethwaite III with the solid platinum poignard just as she flatted on the top note of the Bell Song from Lakmé in the presence of fifteen ill-assorted guests; the same ingenue in fur-trimmed pajamas screaming in the night to make the company pop in and out of doors and ball up the timetable; the same moody silence next day as they sit around sipping Singapore slings and sneering at each other, while the flat-feet crawl to and fro under the Persian rugs, with their derby hats on. Personally I like the English style better. It is not quite so brittle, and the people as a rule, just wear clothes and drink drinks. There is more sense of background, as if Cheesecake Manor really existed all around and not just the part the camera sees; there are more long walks over the Downs and the characters don’t all try to behave as if they had just been tested by MGM. The English may not always be the best writers in the world, but they are incomparably the best dull writers. There is a very simple statement to be made about all these stories: they do not really come off intellectually as problems, and they do not come off artistically as fiction. They are too contrived, and too little aware of what goes on in the world. They try to be honest, but honesty is an art. The poor writer is dishonest without knowing it, and the fairly good one can be dishonest because he doesn’t know what to be honest about. He thinks a complicated murder scheme which baffles the lazy reader, who won’t be bothered itemizing the details, will also baffle the police, whose business is with details. The boys with their feet on the desks know that the easiest murder case in the world to break is the one somebody tried to get very cute with; the one that really bothers them is the murder somebody only thought of two minutes before he pulled it off. But if the writers of this fiction wrote about the kind of murders that happen, they would also have to write about the authentic flavor of life as it is lived. And since they cannot do that, they pretend that what they do is what should be done. Which is begging the question–and the best of them know it. In her introduction to the first Omnibus of Crime, Dorothy Sayers wrote: "It (the detective story) does not, and by hypothesis never can, attain the loftiest level of literary achievement." And she suggested somewhere else that this is because it is a "literature of escape" and not "a literature of expression." I do not know what the loftiest level of literary achievement is: neither did Aeschylus or Shakespeare; neither does Miss Sayers. Other things being equal, which they never are, a more powerful theme will provoke a more powerful performance. Yet some very dull books have been written about God, and some very fine ones about how to make a living and stay fairly honest. It is always a matter of who writes the stuff, and what he has in him to write it with. As for literature of expression and literature of escape, this is critics’ jargon, a use of abstract words as if they had absolute meanings. Everything written with vitality expresses that vitality; there are no dull subjects, only dull minds. All men who read escape from something else into what lies behind the printed page; the quality of the dream may be argued, but its release has become a functional necessity. All men must escape at times from the deadly rhythm of their private thoughts. It is part of the process of life among thinking beings. It is one of the things that distinguish them from the three-toed sloth; he apparently–one can never be quite sure–is perfectly content hanging upside down on a branch, and not even reading Walter Lippmann. I hold no particular brief for the detective story as the ideal escape. I merely say that all reading for pleasure is escape, whether it be Greek, mathematics, astronomy, Benedetto Croce, or The Diary of the Forgotten Man. To say otherwise is to be an intellectual snob, and a juvenile at the art of living. I do not think such considerations moved Miss Dorothy Sayers to her essay in critical futility. I think what was really gnawing at her mind was the slow realization that her kind of detective story was an arid formula which could not even satisfy its own implications. It was second-grade literature because it was not about the things that could make first-grade literature. If it started out to be about real people (and she could write about them–her minor nor characters show that), they must very soon do unreal things in order to form the artificial pattern required by the plot. When they did unreal things, they ceased to be real themselves. They became puppets and cardboard lovers and papier mâché villains and detectives of exquisite and impossible gentility. The only kind of writer who could be happy with these properties was the one who did not know what reality was. Dorothy Sayers’ own stories show that she was annoyed by this triteness; the weakest element in them is the part that makes them detective stories, the strongest the part which could be removed without touching the "problem of logic and deduction." Yet she could not or would not give her characters their heads and let them make their own mystery. It took a much simpler and more direct mind than hers to do that. In the Long Week-End, which is a drastically competent account of English life and manners in the decade following the first World War, Robert Graves and Alan Hodge gave some attention to the detective story. They were just as traditionally English as the ornaments of the Golden Age, and they wrote of the time in which these writers were almost as well-known as any writers in the world. Their books in one form or another sold into the millions, and in a dozen languages. These were the people who fixed the form and established the rules and founded the famous Detection Club, which is a Parnassus of English writers of mystery. Its roster includes practically every important writer of detective fiction since Conan Doyle. But Graves and Hodge decided that during this whole period only one first-class writer had written detective stories at all. An American, Dashiell Hammett. Traditional or not, Graves and Hodge were not fuddy-duddy connoisseurs of the second rate; they could see what went on in the world and that the detective story of their time didn’t; and they were aware that writers who have the vision and the ability to produce real fiction do not produce unreal fiction. How original a writer Hammett really was, it isn’t easy to decide now, even if it mattered. He was one of a group, the only one who achieved critical recognition, but not the only one who wrote or tried to write realistic mystery fiction. All literary movements are like this; some one individual is picked out to represent the whole movement; he is usually the culmination of the movement. Hammett was the ace performer, but there is nothing in his work that is not implicit in the early novels and short stories of Hemingway. Yet for all I know, Hemingway may have learned something from Hammett, as well as from writers like Dreiser, Ring Lardner, Carl Sandburg, Sherwood Anderson and himself. A rather revolutionary debunking of both the language and material of fiction had been going on for some time. It probably started in poetry; almost everything does. You can take it clear back to Walt Whitman, if you like. But Hammett applied it to the detective story, and this, because of its heavy crust of English gentility and American pseudo- gentility, was pretty hard to get moving. I doubt that Hammett had any deliberate artistic aims whatever; he was trying to make a living by writing something he had first hand information about. He made some of it up; all writers do; but it had a basis in fact; it was made up out of real things. The only reality the English detection writers knew was the conversational accent of Surbiton and Bognor Regis. If they wrote about dukes and Venetian vases, they knew no more about them out of their own experience than the well-heeled Hollywood character knows about the French Modernists that hang in his Bel-Air château or the semi-antique Chippendale-cum-cobbler’s bench that he uses for a coffee table. Hammett took murder out of the Venetian vase and dropped it into the alley; it doesn’t have to stay there forever, but it was a good idea to begin by getting as far as possible from Emily Post’s idea of how a well-bred debutante gnaws a chicken wing. He wrote at first (and almost to the end) for people with a sharp, aggressive attitude to life. They were not afraid of the seamy side of things; they lived there. Violence did not dismay them; it was right down their street. Hammett gave murder back to the kind of people that commit it for reasons, not just to provide a corpse; and with the means at hand, not with hand-wrought duelling pistols, curare, and tropical fish. He put these people down on paper as they are, and he made them talk and think in the language they customarily used for these purposes. He had style, but his audience didn’t know it, because it was in a language not supposed to be capable of such refinements. They thought they were getting a good meaty melodrama written in the kind of lingo they imagined they spoke themselves. It was, in a sense, but it was much more. All language begins with speech, and the speech of common men at that, but when it develops to the point of becoming a literary medium it only looks like speech. Hammett’s style at its worst was almost as formalized as a page of Marius the Epicurean; at its best it could say almost anything. I believe this style, which does not belong to Hammett or to anybody, but is the American language (and not even exclusively that any more), can say things he did not know how to say or feel the need of saying. In his hands it had no overtones, left no echo, evoked no image beyond a distant hill. He is said to have lacked heart, yet the story he thought most of himself is the record of a man’s devotion to a friend. He was spare, frugal, hardboiled, but he did over and over again what only the best writers can ever do at all. He wrote scenes that seemed never to have been written before. With all this he did not wreck the formal detective story. Nobody can; production demands a form that can be produced. Realism takes too much talent, too much knowledge, too much awareness. Hammett may have loosened it up a little here, and sharpened it a little there. Certainly all but the stupidest and most meretricious writers are more conscious of their artificiality than they used to be. And he demonstrated that the detective story can be important writing. The Maltese Falcon may or may not be a work of genius, but an art which is capable of it is not "by hypothesis" incapable of anything. Once a detective story can be as good as this, only the pedants will deny that it could be even better. Hammett did something else, he made the detective story fun to write, not an exhausting concatenation of insignificant clues. Without him there might not have been a regional mystery as clever as Percival Wilde’s Inquest, or an ironic study as able as Raymond Postgate’s Verdict of Twelve, or a savage piece of intellectual double-talk like Kenneth Fearing’s The Dagger of the Mind, or a tragi-comic idealization of the murderer as in Donald Henderson’s Mr. Bowling Buys a Newspaper, or even a gay and intriguing Hollywoodian gambol like Richard Sale’s Lazarus No. 7. The realistic style is easy to abuse: from haste, from lack of awareness, from inability to bridge the chasm that lies between what a writer would like to be able to say and what he actually knows how to say. It is easy to fake; brutality is not strength, flipness is not wit, edge-of-the-chair writing can be as boring as flat writing; dalliance with promiscuous blondes can be very dull stuff when described by goaty young men with no other purpose in mind than to describe dalliance with promiscuous blondes. There has been so much of this sort of thing that if a character in a detective story says, "Yeah," the author is automatically a Hammett imitator. And there arc still quite a few people around who say that Hammett did not write detective stories at all, merely hardboiled chronicles of mean streets with a perfunctory mystery element dropped in like the olive in a martini. These are the flustered old ladies–of both sexes (or no sex) and almost all ages–who like their murders scented with magnolia blossoms and do not care to be reminded that murder is an act of infinite cruelty, even if the perpetrators sometimes look like playboys or college professors or nice motherly women with softly graying hair. There are also a few badly-scared champions of the formal or the classic mystery who think no story is a detective story which does not pose a formal and exact problem and arrange the clues around it with neat labels on them. Such would point out, for example, that in reading TheMaltese Falcon no one concerns himself with who killed Spade’s partner, Archer (which is the only formal problem of the story) because the reader is kept thinking about something else. Yet in The Glass Key the reader is constantly reminded that the question is who killed Taylor Henry, and exactly the same effect is obtained; an effect of movement, intrigue, cross-purposes and the gradual elucidation of character, which is all the detective story has any right to be about anyway. The rest is spillikins in the parlor. But all this (and Hammett too) is for me not quite enough. The realist in murder writes of a world in which gangsters can rule nations and almost rule cities, in which hotels and apartment houses and celebrated restaurants are owned by men who made their money out of brothels, in which a screen star can be the fingerman for a mob, and the nice man down the hall is a boss of the numbers racket; a world where a judge with a cellar full of bootleg liquor can send a man to jail for having a pint in his pocket, where the mayor of your town may have condoned murder as an instrument of moneymaking, where no man can walk down a dark street in safety because law and order are things we talk about but refrain from practising; a world where you may witness a hold-up in broad daylight and see who did it, but you will fade quickly back into the crowd rather than tell anyone, because the hold-up men may have friends with long guns, or the police may not like your testimony, and in any case the shyster for the defense will be allowed to abuse and vilify you in open court, before a jury of selected morons, without any but the most perfunctory interference from a political judge. It is not a very fragrant world, but it is the world you live in, and certain writers with tough minds and a cool spirit of detachment can make very interesting and even amusing patterns out of it. It is not funny that a man should be killed, but it is sometimes funny that he should be killed for so little, and that his death should be the coin of what we call civilization. All this still is not quite enough. In everything that can be called art there is a quality of redemption. It may be pure tragedy, if it is high tragedy, and it may be pity and irony, and it may be the raucous laughter of the strong man. But down these mean streets a man must go who is not himself mean, who is neither tarnished nor afraid. The detective in this kind of story must be such a man. He is the hero, he is everything. He must be a complete man and a common man and yet an unusual man. He must be, to use a rather weathered phrase, a man of honor, by instinct, by inevitability, without thought of it, and certainly without saying it. He must be the best man in his world and a good enough man for any world. I do not care much about his private life; he is neither a eunuch nor a satyr; I think he might seduce a duchess and I am quite sure he would not spoil a virgin; if he is a man of honor in one thing, he is that in all things. He is a relatively poor man, or he would not be a detective at all. He is a common man or he could not go among common people. He has a sense of character, or he would not know his job. He will take no man’s money dishonestly and no man’s insolence without a due and dispassionate revenge. He is a lonely man and his pride is that you will treat him as a proud man or be very sorry you ever saw him. He talks as the man of his age talks, that is, with rude wit, a lively sense of the grotesque, a disgust for sham, and a contempt for pettiness. The story is his adventure in search of a hidden truth, and it would be no adventure if it did not happen to a man fit for adventure. He has a range of awareness that startles you, but it belongs to him by right, because it belongs to the world he lives in. If there were enough like him, I think the world would be a very safe place to live in, and yet not too dull to be worth living in.

T.E. Lawrence, "Seven Pillars of Wisdom"

All men dream: but nor equally, Those who dream by night in the dusty recesses of their minds wake in the day to find that it was vanity: but the dreamers of the day are dangerous men, for they may act their dream with open eyes, to make it possible.

The everlasting battle stripped from us care of our own lives or of others'. We had ropes about our necks, and on our heads prices which showed that the enemy intended hideous tortures for us if we were caught. Each day some of us passed; and the living knew themselves just sentient puppets on God's stage: indeed, our taskmaster was merciless, merciless, so long as our bruised feet could stagger forward on the road. The weak envied those tired enough to die; for success looked so remote, and failure a near and certain, if sharp, release from toil. We lived always in the stretch or sag of nerves, either on the crest or in the trough of waves of feeling. This impotency was bitter to us, and made us live only for the seen horizon, reckless what spite we inflicted or endured, since physical sensation showed itself meanly transient. Gusts of cruelty, perversions, lusts ran lightly over the
surface without troubling us; for the moral laws which had seemed to hedge about these silly accidents must be yet fainter words. We had learned that there were pangs too sharp, griefs too deep, ecstasies too high for our finite selves to register. When emotion reached this pitch the mind choked; and memory went white till the circumstances were humdrum once more.

Pray God that men reading the story will not, for love of the glamour of strangeness, go out to prostitute themselves and their talents in serving another race.

This square of land, as large as India, formed the homeland of our Semites, in which no foreign race had kept a permanent footing, though Egyptians, Hittites, Philistines, Persians, Greeks, Romans, Turks and Franks had variously tried. All had in the end been broken, and their scattered elements drowned in the strong characteristics of the Semitic race. Semites had sometimes pushed outside this area, and themselves been drowned in the outer world. Egypt, Algiers, Morocco, Malta, Sicily, Spain, Cilicia and France absorbed and obliterated Semitic colonies. Only in Tripoli of Africa, and in the everlasting miracle of Jewry, had distant Semites kept some of their identity and force.

To the north of the oases lay a belt of sand, and then an immense gravel and lava plain, filling up everything between the eastern edge of Syria and the banks of the Euphrates where
Mesopotamia began. The practicability of this northern desert for men and motor-cars enabled the Arab revolt to win its ready success.

The hills of the west and the plains of the east were the parts of Arabia always most populous and active. In particular on the west, the mountains of Syria and Palestine, of Hejaz and Yemen, entered time and again into the current of our European life. Ethically, these fertile healthy hills were in Europe, not in Asia, just as the Arabs looked always to the Mediterranean, not to the Indian Ocean, for their cultural sympathies, for their enterprises, and particularly for their expansions, since the migration problem was the greatest and most complex force in Arabia, and general to it, however it might vary in the different Arabic districts.

The camel markets in Syria, Mesopotamia, and Egypt determined the population which the deserts could support, and regulated strictly their standard of living. So the desert likewise overpeopled itself
upon occasion; and then there were heavings and thrustings of the crowded tribes as they elbowed themselves by natural courses towards the light.

This was the circulation which kept vigour in the Semitic body. There were few, if indeed there was a single northern Semite, whose ancestors had not at some dark age passed through the desert. The mark of nomadism, that most deep and biting social discipline, was on each of them in his degree.

In the very outset, at the first meeting with them, was found a universal clearness or hardness of belief, almost mathematical in its limitation, and repellent in its unsympathetic form. Semites had no half-tones in their register of vision. Their thoughts were at ease only in extremes. They inhabited
superlatives by choice. Sometimes inconsistents seemed to possess them at once in joint sway; but they never compromised: they pursued the logic of several incompatible opinions to absurd ends, without perceiving the incongruity. With cool head and tranquil judgement, imperturbably unconscious of the flight, they oscillated from asymptote to asymptote.

They were a limited, narrow-minded people, whose inert intellects lay fallow in incurious resignation. Their convictions were by instinct, their activities intuitional. Their largest manufacture was of creeds: almost they were monopolists of revealed religions. Three of these efforts had endured among them: two of the three had also borne export (in modified forms) to non-Semitic peoples. Christianity, translated into the diverse spirits of Greek and Latin and Teutonic tongues, had
conquered Europe and America. Islam in various transformations was subjecting Africa and parts of Asia. These were Semitic successes. Their failures they kept to themselves. The fringes of their deserts were strewn with broken faiths.

The Arabs said there had been forty thousand prophets: we had record of at least some hundreds. None of them had been of the wilderness; but their lives were after a pattern. Their birth set them in crowded places. An unintelligible passionate yearning drove them out into the desert. There they lived a greater or lesser time in meditation and physical abandonment; and thence they returned with their imagined message articulate, to preach it to their old, and now doubting, associates. The founders of the three great creeds fulfilled this cycle: their possible coincidence was proved a law by the parallel life-histories of the myriad others, the unfortunate who failed, whom we might judge of no less true profession, but for whom time and disillusion had not heaped up dry souls ready to be set on fire.

The common base of all the Semitic creeds, winners or losers, was the ever present idea of world-worthlessness. There was no human effort, no fecundity in Nature: just the heaven above and the unspotted earth beneath. There unconsciously he came near God. God was to him not anthropomorphic, not tangible, not moral nor ethical, not concerned with the world or with him, not natural: but the being [GREEK] thus qualified not by divestiture but by investiture, a comprehending Being, the egg of all activity, with nature and matter just a glass reflecting Him.

The Beduin could not look for God within him: he was too sure that he was within God. He could not conceive anything which was or was not God, Who alone was great; yet there was a homeliness, an everyday-ness of this climatic Arab God, who was their eating and their fighting and their lusting, the commonest of their thoughts, their familiar resource and companion, in a way impossible to those whose God is so wistfully veiled from them by despair of their carnal unworthiness of Him and by the decorum of formal worship. Arabs felt no incongruity in bringing God into the weaknesses and appetites of their least creditable causes. He was the most familiar of their words; and indeed we lost much eloquence when making Him the shortest and ugliest of our monosyllables.

To live, the villager or townsman must fill himself each day with the pleasures of acquisition and
accumulation, and by rebound off circumstance become the grossest and most material of men. The shining contempt of life which led others into the barest asceticism drove him to despair. He squandered himself heedlessly, as a spendthrift: ran through his inheritance of flesh in hasty longing for the end. The Jew in the Metropole at Brighton, the miser, the worshipper of Adonis, the lecher in the stews of Damascus were alike signs of the Semitic capacity for enjoyment, and expressions of the same nerve which gave us at the other pole the self-denial of the Essenes, or the early Christians, or the first Khalifas, finding the way to heaven fairest for the poor in spirit. The Semite hovered between lust and self-denial.

Arabs could be swung on an idea as on a cord; for the unpledged allegiance of their minds made them obedient servants. None of them would escape the bond till success had come, and with it responsibility and duty and engagements. Then the idea was gone and the work ended--in ruins. Without a creed they could be taken to the four corners of the world (but not to heaven) by being shown the riches of earth and the pleasures of it; but if on the road, led in this fashion, they met the prophet of an idea, who had nowhere to lay his head and who depended for his food on charity or birds, then they would all leave their wealth for his inspiration. They were incorrigibly children of the idea, feckless and colour-blind, to whom body and spirit were for ever and inevitably opposed. Their mind was strange and dark, full of depressions and exaltations, lacking in rule, but with more of ardour and more fertile in belief than any other in the world. They were a people of starts, for whom the abstract was the strongest motive, the process of infinite courage and variety, and the end nothing. They were as unstable as water, and like water would perhaps finally prevail. Since the dawn of life, in successive waves they had been dashing themselves against the coasts of flesh. Each wave was broken, but, like the sea, wore away ever so little of the granite on which it failed, and some day, ages yet, might roll unchecked over the place where the material world had been, and God would move upon the face of those waters. One such wave (and not the least) I raised and rolled before the breath of an idea, till it reached its crest, and toppled over and fell at Damascus. The wash of that wave, thrown back by the resistance of vested things, will provide the matter of the following wave, when in fullness of time the sea shall be raised once more.

The first great rush round the Mediterranean had shown the world the power of an excited Arab for a short spell of intense physical activity; but when the effort burned out the lack of endurance and
routine in the Semitic mind became as evident.

Arab civilizations had been of an abstract nature, moral and intellectual rather than applied; and their lack of public spirit made their excellent private qualities futile. They were fortunate in their epoch: Europe had fallen barbarous; and the memory of Greek and Latin learning was fading from men's minds. By contrast the imitative exercise of the Arabs seemed cultured, their mental activity
progressive, their state prosperous.

[Aside re: Young Turks:  Living in the urban centers of the southern Balkans made this generation acutely aware of the increasing gap between the Christian bourgeoisie on the one hand and the Muslim middle class on the other. This gap was evident in education, with superior schools being established both by the non-Muslim communities themselves and by European missionary organizations... The gap was also increasingly evident in the economy... The sons of the Muslim middle class... increasingly found their place in the state bureaucracy (which grew thirtyfold in the Nineteenth Century) and the officer corps of the armed forces. As such, they were in a paradoxical situation: they represented the authority and prestige of the state, but at the same time they lived in relative poverty, wages often being in arrears for months if not years... Young Turk memoirs show us very clearly how aware they were of the growing gap between Muslims and non-Muslims. Born in the traditional Muslim quarters they gazed in awe at the villas the Greek and Armenian industrialists built along newly laid-out avenues with tramways and streetlights. The contrast defined their loyalties... The Young Turks developed a fierce Ottoman-Muslim nationalism, which defined the "other" very much in religious terms...[T]he Muslim – Non-Muslim divide would completely dominate politics and lead to the tragedies of the expulsion of Muslims from the Balkans and Greek-Orthodox from Anatolia, as well as to the wholesale slaughter of the Ottoman Armenians.]

However, the Arabs had tasted freedom: they could not change their ideas as quickly as their conduct; and the staffer spirits among them were not easily to be put down. They read the Turkish papers, putting 'Arab' for Turk' in the patriotic exhortations. Suppression charged them with unhealthy violence. Deprived of constitutional outlets they became revolutionary. The Arab societies went underground, and changed from liberal clubs into conspiracies. The Akhua, the Arab mother society, was publicly dissolved. It was replaced in Mesopotamia by the dangerous Ahad, a very secret brotherhood, limited almost entirely to Arab officers in the Turkish Army, who swore to acquire the military knowledge of their masters, and to turn it against them, in the service of the Arab people, when the moment of rebellion came.

It was a large society, with a sure base in the wild part of Southern Irak, where Sayid Taleb, the young John Wilkes of the Arab movement, held the power in his unprincipled fingers. To it belonged seven out of every ten Mesopotamian-born officers; and their counsel was so well kept that members of it held high command in Turkey to the last. When the crash came, and Allenby rode across Armageddon and Turkey fell, one vice-president of the society was commanding the broken fragments of the Palestine armies on the retreat, and another was directing the Turkish forces across-Jordan in the Amman area. Yet later, after the armistice, great places in the Turkish service were still held by men ready to turn on their masters at a word from their Arab leaders.

The Armenians had been well armed and organized; but their leaders had failed them. They had been disarmed and destroyed piecemeal, the men by massacre, the women and children by being driven and overdriven along the wintry roads into the desert, naked and hungry, the common prey of any passer-by, until death took them. The Young Turks had killed the Armenians, not because they were Christians, but because they were Armenians; and for the same reason they herded Arab Moslems and Arab Christians into the same prison, and hanged them together on the same scaffold. Jemal Pasha united all classes, conditions and creeds in Syria, under pressure of a common misery and
peril, and so made a concerted revolt possible. At last the Turks found that they needed the Hejaz under their unquestioned sway as part of the stage furniture for their new pan-Islamic notion.

To become popularly effective this must be endorsed by Mecca; and if endorsed it might plunge the East in blood. Hussein was honourable, shrewd, obstinate and deeply pious. He felt that the Holy War was doctrinally incompatible with an aggressive war, and absurd with a Christian ally: Germany. So he refused the Turkish demand, and made at the same time a dignified appeal to the Allies not to starve his province for what was in no way his people's fault.

Hussein trusted so much in God that he let his military sense lie fallow, and thought Hejaz able to fight it out with Turkey on a fair field.


Feisal found Medina full of Turkish troops, with the staff and headquarters of the Twelfth Army Corps under Fakhri Pasha, the courageous old butcher who had bloodily 'purified' Zeitun and Urfa of Armenians. Clearly the Turks had taken warning, and Feisal's hope of a surprise rush, winning success almost without a shot, had become impossible. However, it was too late for prudence. From Damascus four days later his suite took horse and rode out east into the desert to take refuge with Nuri Shaalan, the Beduin chieftain; and the same day Feisal showed his hand. When he raised the Arab flag, the pan-Islamic supra-national State, for which Abdul Hamid had massacred and worked
and died, and the German hope of the co-operation of Islam in the world-plans of the Kaiser, passed into the realm of dreams. By the mere fact of his rebellion the Sherif had closed these two fantastic
chapters of history.

Rebellion was the gravest step which political men could take, and the success or failure of the Arab revolt was a gamble too hazardous for prophecy. Yet, for once, fortune favoured the bold player, and the Arab epic tossed up its stormy road from birth through weakness, pain and doubt, to red victory. It was the just end to an adventure which had dared so much, but after the victory there came a slow time of disillusion, and then a night in which the fighting men found that all their hopes had failed them. Now, at last, may there have come to them the white peace of the end, in the knowledge that they achieved a deathless thing, a lucent inspiration to the children of their race.

Turkey was dying of overstrain, of the attempt, with diminished resources, to hold, on traditional terms, the whole Empire bequeathed to it. The sword had been the virtue of the children of Othman, and swords had passed out of fashion nowadays, in favour of deadlier and more scientific weapons. Life was growing too complicated for this child-like people, whose strength had lain in simplicity, and patience, and in their capacity for sacrifice.

We could see that a new factor was needed in the East, some power or race which would outweigh the Turks in numbers, in output, and in mental activity. No encouragement was given us by history to think that these qualities could be supplied ready-made from Europe. The efforts  of European Powers to keep a footing in the Asiatic Levant had been uniformly disastrous, and we disliked no Western people enough to inveigle them into further attempts. Our successor and solution must be local; and fortunately the standard of efficiency required was local also.

The Sherifs rebellion had been unsatisfactory for the last few months (standing still, which, with an irregular war, was the prelude to disaster), and my suspicion was that its lack was leadership: not
intellect, nor judgement, nor political wisdom, but the flame of enthusiasm that would set the desert on fire. My visit was mainly to find the yet unknown master-spirit of the affair, and measure his capacity to carry the revolt to the goal I had conceived for it. As our conversation continued, I became more and more sure that Abdulla was too balanced, too cool, too humorous to be a prophet: especially the armed prophet who, if history be true, succeeded in revolutions. His value would come perhaps in the peace after success. During the physical struggle, when singleness of eye and magnetism, devotion and self-sacrifice were needed, Abdulla would be a tool too complex for a simple purpose, though he could not be ignored, even now.

Englishmen being sure of their own absolute excellence would persist in help without grumbling overmuch; but the Egyptians lost faith. They had neither that collective sense of duty towards their State, nor that feeling of individual obligation to push struggling humanity up its road. The vicarious policemanship which was the strongest emotion of Englishmen towards another man's muddle, in their case was replaced by the instinct to pass by as discreetly far as possible on the other side.

Sections of Beni Ali tribesmen approached the Turkish command with an offer to surrender, if their villages were spared. Fakhri played with them, and in the ensuing lull of hostilities surrounded the Awali suburb with his troops: then suddenly he ordered them to carry it by assault and to massacre every living thing within its walls. Hundreds of the inhabitants were raped and butchered, the houses fired, and living and dead alike thrown back into the flames. Fakhri and his men had served together and had learned the arts of both the slow and the fast kill upon the Armenians in the North.

This bitter taste of the Turkish mode of war sent a shock across Arabia; for the first rule of Arab war was that women were inviolable: the second that the lives and honour of children too young to fight
with men were to be spared: the third, that property impossible to carry off should be left undamaged. The Arabs with Feisal perceived that they were opposed to new customs, and fell back out of touch to gain time to readjust themselves. There could no longer be any question of submission: the sack of Awali had opened blood feud upon blood feud, and put on them the duty of fighting to the end of their force: but it was plain now that it would be a long affair, and that with muzzle-loading guns for sole weapons, they could hardly expect to win. Feisal mused a little and said, I am not a Hejazi by upbringing; and yet, by God, I am jealous for it. And though I know the British do not want it, yet what can I say, when they took the Sudan, also not wanting it? They hunger for desolate lands, to build them up; and so, perhaps, one day Arabia will seem to them precious. Your good and my good,  perhaps they are different, and either forced good or forced evil will make a people cry with pain. Does the ore admire the flame which transforms it? There is no reason for offence, but a people too  weak are clamant over their little own. Our race will have a cripple's temper till it has found its feet.'

The tribes had followed the smoke of their racial fanaticism. The towns might sigh for the cloying inactivity of Ottoman rule: the tribes were convinced that they had made a free and Arab Government, and that each of them was It. They were independent and would enjoy themselves--a conviction and resolution which might have led to anarchy, if they had not made more stringent the family tie, and the bonds of kin-responsibility. But this entailed a negation of central power. The Sherif might have legal sovereignty abroad, if he hiked the high-sounding toy; but home affairs were to be customary. The problem of the foreign theorists--Is Damascus to rule the Hejaz, or can Hejaz rule Damascus?' did not trouble them at all, for they would not have it set. The Semites' idea of nationality was the independence of clans and villages, and their ideal of national union was episodic combined resistance to an intruder. Constructive policies, an organized state, an extended empire, were not so much beyond their sight as hateful in it. They were fighting to get rid of Empire, not to win it.

This well-peopled province, from Una Lejj to Kunfida, more than a fortnight's camel march, had suddenly changed its character from a rout of casual nomad pilferers to an eruption against Turkey, fighting her, not certainly in our manner, but fiercely enough, in spite of the religion which was to raise the East against us in a holy war. Beyond anything calculable in figures, we had let loose a passion of anti-Turkish feeling which, embittered as it had been by generations of subjection, might die very hard.

In mass they were not formidable, since they had no corporate spirit, nor discipline nor mutual confidence. The smaller the unit the better its performance. A thousand were a mob, ineffective against a company of trained Turks: but three or four Arabs in their hills would stop a dozen Turks.

It was a natural phenomenon, this periodic rise at intervals of little more than a century, of ascetic creeds in Central Arabia. Always the votaries found their neighbours' beliefs cluttered with inessential things, which became impious in the hot imagination of their preachers. Again and again they had arisen, had taken possession, soul and body, of the tribes, and had dashed themselves to pieces on the urban Semites, merchants and concupiscent men of the world. About their comfortable possessions the new creeds ebbed and flowed like the tides or the changing seasons, each movement with the seeds of early death in its excess of Tightness. Doubtless they must recur so long as the causes--sun, moon, wind, acting in the emptiness of open spaces, weigh without check on the unhurried and uncumbered minds of the desert-dwellers.

Emerson quotes

"Literature is the effort of man to indemnify himself for the wrongs of his condition."

"There is always a certain meanness in the argument of conservatism, joined with a certain superiority in its fact."

"Only the great generalizations survive. The sharp words of the Declaration of Independence, lampooned then and since as 'glittering generalities,' have turned out blazing ubiquities that will burn forever and ever."

"The key to the period appeared to be that the mind had become aware of itself ... The young men were born with knives in their brain, a tendency to introversion, self-dissection, anatomizing of motives."

"All the thoughts of a turtle are turtles, and of rabbits, rabbits."

"The Religion that is afraid of science dishonours God and commits suicide. It acknowledges that it is not equal to the whole of truth, that it legislates, tyrannizes over a village of God's empires but is not the immutable universal law. Every influx of atheism, of skepticism is thus made useful as a mercury pill assaulting and removing a diseased religion and making way for truth."

"Let me never fall into the vulgar mistake of dreaming that I am persecuted whenever I am contradicted."

"Undoubtedly we have no questions to ask which are unanswerable. We must trust the perfection of the creation so far, as to believe that whatever curiosity the order of things has awakened in our minds, the order of things can satisfy. Every man's condition is a solution in hieroglyphic to those inquiries he would put. He acts it as life, before he apprehends it as truth."

"To speak truly, few adult persons can see nature."

"Time dissipates to shining ether the solid angularity of facts."

"The progress of the intellect is to the clearer vision of causes, which neglects surface differences."

"In every work of genius we recognize our own rejected thoughts."

"I like the silent church before the service begins, better than any preaching."

"Beware when the great God lets loose a thinker on this planet."

"Every ship is a romantic object, except that we sail in."

"Nature and books belong to the eyes that see them."

On Gustave Flaubert

"In September 1849, Flaubert completed the first version of a novel, The Temptation of Saint Anthony. He read the novel aloud to Louis Bouilhet and Maxime du Camp over the course of four days, not allowing them to interrupt or give any opinions. At the end of the reading, his friends told him to throw the manuscript in the fire, suggesting instead that he focus on day to day life rather than on fantastic subjects."

"Flaubert's curious modes of composition favored and were emphasized by these peculiarities. He worked in sullen solitude, sometimes occupying a week in the completion of one page, never satisfied with what he had composed, violently tormenting his brain for the best turn of a phrase, the final adjective. His incessant labors were rewarded. His private letters show that he was not one of those to whom easy and correct language came naturally; he gained his extraordinary perfection with the unceasing sweat of his brow. Many critics consider Flaubert's best works to be models of style."

"The publication of Madame Bovary in 1857 was followed by more scandal than admiration; it was not understood at first that this novel was the beginning of something new: the scrupulously truthful portraiture of life."

Quotes:

"To be stupid, and selfish, and to have good health are the three requirements for happiness; though if stupidity is lacking, the others are useless."

"She loved the sea for its storms alone, cared for vegetation only when it grew here and there among ruins."

"She might have been glad to confide all these things to someone. But how to speak about so elusive a malaise, one that keeps changing its shape like the clouds and its direction like the wind? She could find no words; and hence neither occasion nor courage came to hand."

"But her life was as cold as an attic facing north; and boredom, like a silent spider, was weaving its web in the shadows, in every corner of her heart."

"She wanted to die. And she wanted to live in Paris."

"My God is the God of Socrates, of Franklin, of Voltaire, of Béranger! My credo is the credo of Rousseau! I adhere to the immortal principles of '89! I have no use for the kind of God who goes walking in his garden with a stick, sends his friends to live in the bellies of whales, gives up the ghost with a groan and then comes back to life three days later! Those things aren't only absurd in and of themselves, Madame -- they're completely opposed to all physical laws!"

"And they talked about the mediocrity of provincial life, so suffocating, so fatal to all noble dreams."

"She looked at him sadly. "Whatever it was," she said, "I suffered a great deal." He answered philosophically: "Existence is thus!"

"An author in his book must be like God in the universe, present everywhere and visible nowhere."

"We must not touch our idols; the gilt comes off in our hands."

"Exuberance is better than taste."

On Joseph Conrad, and Nostromo

"Conrad, like Flaubert, from whom he learned so much...was simply a disillusioned humane liberal who hated the established order but saw the futility -- and pathos -- of revolution."

"Few writers have paid so dearly for their achievements: Conrad's egocentricity never brought him the least happiness; it is sadly instructive that it was necessary to him."

On the character Charles Gould: "Gould is early shown, in a very subtle passage, to have the sadistic and murderous impulse of dictators in his breast.  The 'breathing image' of his father, now dead, is said to be no longer in Gould's power:

This consideration, closely affecting his own identity, filled his breast with a mournful and angry desire for action...Only in the conduct of our action can we find the sense of mastery over the Fates.

"Gould's identity had been built on his psychic antagonism to his father...Dying, Mr. Gould upset the equilibrium of his son's personality."  Gould could have been a "truly enlightened man, a liberator, instead of which he is simply a corrupt colonialist...Gould acts in a familiar Western pattern: that of imposing 'idea' on what seems to him to be chaos."

On Conrad's construction, paradise of snakes: "The implication of the beautifully paradoxical phrase 'paradise of snakes' is that it is human interpretation of the 'knowledge' imparted by the snake that is wrong, not the knowledge itself."

On Conrad's profound pessimism: "man is bound to fall, because he brings a power-seeking curiosity to natural knowledge, so that he corrupts it."

Decoud uses the silver mine to keep himself "swallowed up in the immense indifference of things."

Quote: "A man haunted by a fixed idea is insane...may he not bring the heaven down pitilessly upon a loved head?"  [Me: something M__ took to heart.]

Decoud is "the intellectual, turned false mystic by fear, only half defeated."

A Flaubertian liberal is "a disillusioned liberal who puts imagination above political philosophy."

Conrad was a "true pathological depressive...[who] needed, for his successful creativity, to be ill, broke and in a state of despairing self-hatred."

Conrad himself:
"The first hint of Nostromo came to me in the shape of a vagrant anecdote completely destitute of valuable detail."

"Nostromo, a fellow in a thousand..."

"Though he disliked priests...he believed in God."

"Too many kings and emperors flourished yet in the world which God had meant for the people."

"...the indifference of a man of affairs to nature, whose hostility can always be overcome by the resources of finance..."

"In the transparent air of the high altitudes everything seemed very near, steeped in a clear stillness as in an imponderable liquid..."

"She dispensed them with simplicity and charm because she was guided by an alert perception of values.  She was highly gifted in the art of human intercourse which consists of delicate shades of self-forgetfulness and in the suggestion of universal comprehension."

"But to be robbed under the forms of legality and business was intolerable to his imagination."

'"Charles Gould did not open his heart to her in any set speeches.  He simply went on acting and thinking in her sight.  This is the true method of sincerity."

"He was in his talks with her the most anxious and deferential of dictators, an attitude that pleased her immensely.  It affirmed her power without detracting from his dignity."

"It was imperative sometimes to know how to disobey the wishes of the dead."

"A woman with a masculine mind is not a being of superior efficiency; she is simply a phenomenon of imperfect differentiation -- interestingly barren and without importance...She could converse charmingly, but she was not talkative.  The wisdom of the heart having no concern with the erection or demolition of theories any more than with the defence of prejudices, has no random words at its command."

"The parrot, catching the sound of a word belonging to his vocabulary, was moved to interfere.  Parrots are very human."

"I fancy mankind may come, in time, to write all aphoristically, except in narrative; grow weary of preparation, and connection, and illustration, and all those arts by which a big book is made."

"I have, all my life long, been lying till noon; yet I tell all young men, and tell them with great sincerity, that nobody who does not rise early will ever do any good."

"A cucumber should be well sliced, and dressed with pepper and vinegar, and then thrown out, as good for nothing."

"Abstinence is as easy to me as temperance would be difficult."

"Round numbers are always false."

"I never desire to converse with a man who has written more than he has read."

"A man is in general better pleased when he has a good dinner upon his table, than when his wife talks Greek."

" Exhausted worlds, imagined new..."

"A transition from an author's book to his conversation, is too often like an entrance into a large city, after a distant prospect. Remotely, we see nothing but spires of temples and turrets of palaces, and imagine it the residence of splendour, grandeur and magnificence; but when we have passed the gates, we find it perplexed with narrow passages, disgraced with despicable cottages, embarrassed with obstructions, and clouded with smoke."

"It is therefore of the utmost importance that those, who have any intention of deviating from the beaten roads of life, and acquiring a reputation superior to names hourly swept away by time among the refuse of fame, should add to their reason, and their spirit, the power of persisting in their purposes; acquire the art of sapping what they cannot batter, and the habit of vanquishing obstinate resistance by obstinate attacks."

"Frugality may be termed the daughter of Prudence, the sister of Temperance and the parent of Liberty."

Preface to Johnson's Dictionary: "Every quotation contributes something to the stability or enlargement of the language."

"I am not so lost in lexicography as to forget that words are the daughters of earth, and that things are the sons of heaven."

"He is no wise man that will quit a certainty for an uncertainty." -- [me: though not what he is saying, it is even more apt to say "He is no wise man that will quit a certainty of uncertainty." -- this type of certainty reifies uncertainty, levels-up perspective to the meta, conceives in topologies and supersessions.]

"The world is not yet exhausted..."

"Self-confidence is the first requisite to great undertakings."

"He delighted to tread upon the brink of meaning."

"If the man who turnips cries,
Cry not when his father dies,
'Tis a proof that he had rather
Have a turnip than his father."

"The law is the last result of human wisdom acting upon human experience for the benefit of the public."

"The use of traveling is to regulate imagination by reality..."

Me: Sometimes a kicked stone is adequate, and proper, refutation.  "I refute it thus!."  August 6, 1763, p. 134

• Said as he kicked a stone, speaking of Berkeley's "ingenious sophistry to prove the non-existence of matter"

"A cow is a very good animal in the field; but we turn her out of a garden."

"There is nothing which has yet been contrived by man, by which so much happiness is produced as by a good tavern or inn."

"...he who aspires to be a hero must drink brandy."

"Sir, I have found you an argument; but I am not obliged to find you an understanding."

Nietzsche: On the Future of Our Educational Institutions

"In my account of the conversation already mentioned, I shall be able to make myself completely understood only to those among my audience who will be able to guess what I can do no more than suggest, who will supply what I am compelled to omit, and who, above all, need but to be reminded and not taught." [me: channeling Pope's dictum: Men should be taught as if you taught them not,  
And things unknown propos'd as things forgot.]

"I fear I must once again divest you, however reluctantly, of the skin of modern culture which you have donned meanwhile;—and what do I find beneath it? The same immutable `intelligible' character forsooth, according to Kant; but unfortunately the same unchanged `intellectual' character, too—which may also be a necessity, though not a comforting one. I ask myself to what purpose have I lived as a philosopher, if, possessed as you are of no mean intelligence and a genuine thirst for knowledge, all the year you have spent in my company have left no deeper impression upon you. At present you are behaving as if you had not even heard the cardinal principle of all culture, which I went to such pains to inculcate upon you during our former intimacy. Tell me,—what was that principle?"
"I remember," replied the scolded pupil, "you used to say no one would strive to attain to culture if he knew how incredibly small the number of really cultured people actually is, and can ever be. And even this number of really cultured people would not be possible if a prodigious multitude, from reasons opposed to their nature and only led on by an alluring delusion, did not devote themselves to education. It were therefore a mistake publicly to reveal the ridiculous disproportion between the number of really cultured people and the enormous magnitude of the educational apparatus. Here lies the whole secret of culture—namely, that an innumerable host of men struggle to achieve it and work hard to that end, ostensibly in their own interests, whereas at bottom it is only in order that it may be possible for the few to attain to it."
"That is the principle," said the philosopher,—"and yet you could so far forget yourself as to believe that you are one of the few? This thought has occurred to you—I can see. That, however, is the result of the worthless character of modern education. The rights of genius are being democratised in order that people may be relieved of the labour of acquiring culture, and their need of it."

"The purpose of education, according to this scheme, would be to rear the most `current' men possible,—`current' being used here in the sense in which it is applied to the coins of the realm. The greater the number of such men, the happier a nation will be; and this precisely is the purpose of our modern educational institutions: to help every one, as far as his nature will allow, to become `current'..."

"In this quarter all culture is loathed which isolates, which sets goals beyond gold and gain, and which requires time: it is customary to dispose of such eccentric tendencies in education as systems of `Higher Egotism,' or of `Immoral Culture—Epicureanism.' According to the morality reigning here, the demands are quite different; what is required above all is `rapid education,' so that a money-earning creature may be produced with all speed; there is even a desire to make this education so thorough that a creature may be reared that will be able to earn a great deal of money."

"In all cultivated circles people are in the habit of whispering to one another words something after this style: that it is a general fact that, owing to the present frantic exploitation of the scholar in the service of his science, his education becomes every day more accidental and more uncertain. For the study of science has been extended to such interminable lengths that he who, though not exceptionally gifted, yet possesses fair abilities, will need to devote himself exclusively to one branch and ignore all others if he ever wish to achieve anything in his work. Should he then elevate himself above the herd by means of his specialty, he still remains one of them in regard to all else,—that is to say, in regard to all the most important things in life."

"`Fidelity in small things,' `dogged faithfulness,' become expressions of highest eulogy..."

"In the newspaper the peculiar educational aims of the present culminate, just as the journalist, the servant of the moment, has stepped into the place of the genius, of the leader for all time, of the deliverer from the tyranny of the moment."

"Imagine how useless the most energetic work on the part of the individual teacher must be, who would fain lead a pupil back into the distant and evasive Hellenic world and to the real home of culture, when in less than an hour, that same pupil will have recourse to a newspaper, the latest novel, or one of those learned books, the very style of which already bears the revolting impress of modern barbaric culture—"

""I have heard too much from your lips at various times," the straightforward pupil said, "and have been too long in your company, to surrender myself blindly to our present systems of education and instruction."

""Let any one examine the pedagogic literature of the present; he who is not shocked at its utter poverty of spirit and its ridiculously awkward antics is beyond being spoiled. Here our philosophy must not begin with wonder but with dread; he who feels no dread at this point must be asked not to meddle with pedagogic questions. The reverse, of course, has been the rule up to the present; those who were terrified ran away filled with embarrassment as you did, my poor friend, while the sober and fearless ones spread their heavy hands over the most delicate technique that has ever existed in art—over the technique of education."

"It was precisely the public schools which drove me into despair and solitude, simply because I feel that if the struggle here leads to victory all other educational institutions must give in; but that, if the reformer be forced to abandon his cause here, he may as well give up all hope in regard to every other scholastic question." [me: how do you attack stolid and slippery shape-shifting principles.]

"What would be the duty of a higher educational institution, in this respect, if not this—namely, with authority and dignified severity to put youths, neglected, as far as their own language is concerned, on the right path, and to cry to them: `Take your own language seriously! He who does not regard this matter as a sacred duty does not possess even the germ of a higher culture. From your attitude in this matter, from your treatment of your mother-tongue, we can judge how highly or how lowly you esteem art, and to what extent you are related to it."

"The same teacher would also have to take our classical authors and show, line for line, how carefully and with what precision every expression has to be chosen when a writer has the correct feeling in his heart and has before his eyes a perfect conception of all he is writing."

Old story ideas for Twilight, or "≠"

Random Thought -- A great mystery surrounds M and his writings.  J goes looking for the true author, and finds him in more or less our present state, minimally employed, fluttering in and out at the margins of sophisticated society, grandiose in self-image and yet disarmingly self-aware and self-deprecating toward his current circumstances and future prospects.  The mask of humility slips only occasionally and contingently, though consistently. 

Why do his writings have such a profound impact?  Their breadth and width of insight, the multi-disciplinary advances he makes (he solves the most obscure and entrenched problems of several fields, almost as asides in the text).  What's initially mysterious about him is the comprehensiveness of his thought, the surreal thoroughness with which it pushes the entire intellectual establishment into self-reflective crisis.  His work is as astonishing as Einstein's Miracle Year papers (1905), and yet it's entirely unclear where all of it came from.

Also, M, I think, is fully idiosyncratic; where what initially seem like eccentric affectations become, perhaps, emblematic of a deeper truth later on.  At the beginning of their relationship, J seizes on these idiosyncrasies with something of a sporting attitude, with a type of sympathetic, entertained scrutiny.  This evolves, however, over the course of the story; what were once innocent quirks become somehow meaningful -- markers of M's alien-ness and signifiers of the mystery that shrouds him.

Another thought I had was that we could viral-market this by recording supposedly real audio interviews that are then used by J as reference notes for his book.  Maybe even a short video or two, these short clips being the only ones that didn't disappear or mysteriously decay.  We then post the audio and video to the book site, along with tons of scanned, handwritten notes, and a single picture of M that survived.  All with the goal of blending fiction and reality, of maintaining mystery and disturbance.

I also like the idea of M and J being two contemporaries; where they know each other tenuously, briefly, as teenagers attending some kind of young intellectual retreat like Governor school.  M stood out absolutely, his exceptional quality already obvious at the tender age of 16.  J was a studious, introverted kid who was fascinated by M's antics, his intellectual aggressiveness, and his unadulterated contempt for all figures of authority.

Human, All Too Human

"But everything has become: there are no eternal facts, just as there are no absolute truths."

"Now, everything essential in the development of mankind took place in primeval times, long before the four thousand years we more or less know about; during these years mankind may well not have altered very much. But the philosopher here sees "instincts" in man as he now is and assumes that these belong to the unalterable facts of mankind and to that extent could provide a key to the understanding of the world in general: the whole of teleology is constructed by speaking of the man of the last four millennia as of an eternal man towards whom all things in the world have had a natural relationship from the time he began."

"But truths that are hard won, certain, enduring, and therefore still of consequence for all further knowledge are the higher; to keep to them is manly, and shows bravery, simplicity, restraint. Eventually, not only the individual, but all mankind will be elevated to this manliness, when men finally grow accustomed to the greater esteem for durable, lasting knowledge and have lost all belief in inspiration and a seemingly miraculous communication of truths."

"The moral man, however, presumes that that which is essential to his heart must also be the heart and essence of all things."

"Philosophy—the top of the whole scientific pyramid."

"All philosophers are tyrannized by logic: and logic, by its nature, is optimism."

"Philosophy divorced itself from science when it inquired which knowledge of the world and life could help man to live most happily."

"We behold all things through the human head and cannot cut off this head; while the question nonetheless remains what of the world would still be there if one had cut it off. This is a purely scientific problem and one not very well calculated to bother people overmuch; but all that has hitherto mad metaphysical assumptions valuable, terrible, delightful to them, all that has begotten these assumptions, is passion, error and self-deception; the worst of all methods of acquiring knowledge, not the best of all, have taught belief in them. When one has disclosed these methods as the foundation of all extant religions and metaphysical systems one has refuted them!"

"With complete calm we will let physiology and the ontogeny of organisms and concepts determine how our image of the world can be so very different from the disclosed essence of the world."

"Logic too depends on presuppositions with which nothing in the real world corresponds, for example on the presupposition that there are identical things, that the same thing is identical at different points of time: but this science came into existence through the opposite belief (that such conditions do obtain in the real world). It is the same with mathematics, which would certainly not have come into existence if one had known from the beginning that there was in nature no exactly straight line, no real circle, no absolute magnitude."

"I suppose: as man even now infers in dreams, mankind inferred for many thousands of years also when awake; the first causa that occurred to the mind to explain anything that required explanation sufficed and was considered the truth. (According to the tales of travelers, savages proceed this way even today.)"

"Resonance.— All intense moods bring with them a resonance of related feelings and moods; they seem to stir up memory. Something in us remembers and becomes aware of similar states and their origin. Thus habitual, rapid associations of feelings and thoughts are formed, which, when they follow with lightning speed upon one another, are eventually no longer felt as complexes, but rather as unities. In this sense, one speaks of moral feelings, religious feelings, as if they were all unities; in truth they are rivers with a hundred sources and tributaries. As is so often the case, the unity of the word does not guarantee the unity of the thing."

"A feeling is deep because we hold the accompanying thought to be deep. But the deep thought can nevertheless be very far from the truth, as is, for example, every metaphysical thought. If one subtracts the added elements of thought from the deep feeling, what remains is intense feeling, which guarantees nothing at all about knowledge except itself, just as strong belief proves only its own strength, not the truth of what is believed."

"Because we have for millennia made moral, aesthetic, religious demands on the world, looked upon it with blind desire, passion or fear, and abandoned ourselves to the bad habits of illogical thinking, this world has gradually become so marvelously variegated, frightful, meaningful, soulful, it has acquired color—but we have been the colorists: it is the human intellect that has made appearances appear and transported its erroneous basic conceptions into things. Only late, very late, does the intellect stop to think..."

"That which we now call the world is the result of a host of errors and fantasies which have gradually arisen in the course of the total evolution of organic nature, have become entwined with one another and are now inherited by us as the accumulated treasure of the entire past—as a treasure: for the value of our humanity depends on it. Rigorous science is in fact able to detach us from this ideational world only to a slight extent (something we by no means desire), in that it is unable to break significantly the power of ancient habits of feeling. But it can gradually and step by step illuminate the history of how this world as idea arose—and raise us above the whole thing at least for moments at a time."

"Whenever we establish something scientifically, we are inevitably always reckoning with some incorrect quantities; but because these quantities are at least constant (as is, for example, our feeling of time and space), the results of science do acquire a perfect strictness and certainty in their relationship to each other. One can continue to build upon them-up to that final analysis, where the mistaken basic assumptions, those constant errors, come into contradiction with the results, for example, in atomic theory. There we still feel ourselves forced to assume a "thing" or a material "substratum" that is moved, while the entire scientific procedure has pursued the task of dissolving everything thing-like (material) into movements."

"To a world that is not our idea, the laws of numbers are wholly inapplicable: these are valid only in the human world."

"One level of education, itself a very high one, has been reached when man gets beyond superstitious and religious concepts and fears and, for example, no longer believes in the heavenly angels or original sin, and has stopped talking about the soul's salvation. Once he is at this level of liberation, he must still make a last intense effort to overcome metaphysics. Then, however, a retrograde movement is necessary: he must understand both the historical and the psychological justification in metaphysical ideas. He must recognize how mankind's greatest advancement came from them and how, if one did not take this retrograde step, one would rob himself of mankind's finest accomplishments to date."

"For one should look out over the last rung of the ladder, but not want to stand on it."

"One crucial disadvantage about the end of metaphysical views is that the individual looks his own short life span too squarely in the eye and feels no strong incentives to build on enduring institutions, designed for the ages. He wants to pick the fruit from the tree he has planted himself, and therefore no longer likes to plant those trees which require regular care over centuries, trees that are destined to overshade long successions of generations."

"Can science, too, awaken such a belief in its results? To be sure, its truest allies must be doubt and distrust. Nevertheless, the sum of indisputable truths, which outlast all storms of skepticism and all disintegration, can in time become so large (in the dietetics of health, for example), that one can decide on that basis to found "eternal" works."

"The less men are bound by their tradition, the greater the internal stirring of motives; the greater, accordingly, the external unrest, the whirling flow of men, the polyphony of strivings. Who today still feels a serious obligation to bind himself and his descendants to one place? Who feels that anything is seriously binding?"

"This is the age of comparisons! That is its pride—but also by rights its sorrow. Let us not be afraid of this sorrow! Instead, we will conceive the task that this age sets us to be as great as possible. Then posterity will bless us for it—a posterity that knows it has transcended both the completed original folk cultures, as well as the culture of comparison, but that looks back on both kinds of culture as on venerable antiquities, with gratitude."

"The new, conscious culture kills the old culture, which, seen as a whole, led an unconscious animal-and-vegetable life; it also kills the distrust of progress: progress is possible. I mean to say, it is premature and almost nonsensical to believe that progress must of necessity come about; but how could one deny that it is possible?"

"Since belief has ceased that a God broadly directs the destinies of the world and that, all the apparent twists and turns in its path notwithstanding, is leading mankind gloriously upward, man has to set himself ecumenical goals embracing the whole earth."

"In any event, if mankind is not to destroy itself through such conscious universal rule, it must first of all attain to a hitherto altogether unprecedented knowledge of the preconditions of culture as a scientific standard for ecumenical goals. Herein lies the tremendous task facing the great spirits of the coming century."

"Reaction as progress.— Sometimes there appear rough, violent, and impetuous spirits, who are nevertheless backward; they conjure up once again a past phase of mankind. They serve as proof that the new tendencies which they are opposing are still not strong enough, that something is lacking there; otherwise, those conjurers would be opposed more effectively."

"But in the end one also has to understand that the needs that religion has satisfied and philosophy is now supposed to satisfy are not immutable; they can be weakened and exterminated."

"Beginning with art, one can more easily move on to a truly liberating philosophical science."

"What thinking person still needs the hypothesis of a god?"

"All theology and its opposition aside, it is self-evident that the world is not good and not evil, let alone the best or the worst, and that these concepts "good" and "evil" make sense only in reference to men."

"One does not understand the essence of things through art and religion, although nearly everyone is of that opinion."

"Whoever revealed to us the essence of the world would disappoint us all most unpleasantly."

The first statement of the Naturalistic Fallacy: "The most common false conclusions of men are these: a thing exists, therefore it is legitimate. Here one is concluding functionality from viability, and legitimacy from functionality...The reversal of the proposition is: if a thing cannot prevail and maintain itself, it must be wrong; if an opinion tortures and agitates, it must be false."

"Among the things that can drive a thinker to despair is the knowledge that the illogical is necessary for man and that much good comes from it. It is so firmly lodged in the passions, in speech, in art, in religion, and generally in everything which endows life with value, that one cannot extricate it without doing irreparable harm to these beautiful things."

"Man cannot experience a drive to or away from something without the feeling that he is desiring what is beneficial and avoiding what is harmful, without evaluating knowingly the merit of the goal. We are from the start illogical and therefore unfair beings, and this we can know: it is one of the greatest and most insoluble disharmonies of existence."

"Every belief in the value and worth of life is based on impure thinking and is only possible because the individual's sympathy for life in general, and for the suffering of mankind, is very weakly developed." [Me: here, he errs, but only somewhat.  life has no ultimate value in a universe doomed to perish a heat death into nothingness; this much is true.  Nothing can change the ultimate destination of the universe; at least, nothing we can as yet imagine. Thus, it can be said that whatever happens in the middle of the time axis, existence is book-ended by the void.  Nevertheless, life is not entirely arbitrary.  It is something special, even here; life is "distinguished" as a peak, an altitude, an increase in value on the Y-axis of Somethingness.]

"But does not our philosophy then turn into tragedy? Does not truth become an enemy of life, an enemy of what is better? A question seems to weigh down our tongues, and yet not want to be uttered: whether one is capable of consciously remaining in untruth, or, if one had to do so, whether death would not be preferable? For there is no "ought" anymore. Morality to the extent that it was an "ought" has been destroyed by our way of reflection, every bit as much as religion."

On the necessity of "psychological sharpsightedness": "...it has been demonstrated in many instances how the errors of the greatest philosophers usually have their point of departure in a false explanation of certain human actions and sensations."

"Without the errors inherent in the postulates of morality, man would have remained an animal."

"La Rochefoucauld certainly hits the mark when he warns all reasonable men against pity, when he advises them to leave it to those common people who need passions (because they are not directed by reason) to bring them to the point of helping the sufferer and intervening energetically in a misfortune [La Rochefoucauld: R�flexions, sentences et maximes morales.]. For pity, in his (and Plato's) judgment, weakens the soul."

"Even when in the deepest distress, the actor ultimately cannot cease to think of the impression he and the whole scenic effect is making, even for example at the burial of his own child; he will weep over his own distress and the ways in which it expresses itself, as his own audience. The hypocrite who always plays one and the same role finally ceases to be a hypocrite. Priests, for example, who are usually conscious or unconscious hypocrites when they are young men, finally end by becoming natural, and then they really are priests, with no affectation."

"In all great deceivers there occurs a noteworthy process to which they owe their power. In the actual act of deception, among all the preparations, the horror in the voice, expression, gestures, amid the striking scenery, the belief in themselves overcomes them. It is this that speaks so miraculously and convincingly to the onlookers."

"Likewise, people do not want to admit that all those things which men have defended with the sacrifice of their lives and happiness in earlier centuries were nothing but errors. Perhaps one calls them levels of truth. Basically, however, one thinks that if someone honestly believed in something and fought for his belief and died it would be too unfair if he had actually been inspired by a mere error. Such an occurrence seems to contradict eternal justice....Therefore the hearts of sensitive men always decree in opposition to their heads that there must be a necessary connection between moral actions and intellectual insights. Unfortunately, it is otherwise, for there is no eternal justice."

"If a child has been raised in complicated domestic circumstances, however, he will employ the lie naturally, and will always say instinctively that which corresponds to his interests. A feeling for truth, a distaste for lying in and of itself, is alien to him and inaccessible; and so he lies in complete innocence."

"A good author whose heart is really in his subject wishes that someone would come and annihilate him by presenting the same subject with greater clarity and resolving all the questions contained in it."

"One can promise actions, but not feelings, for the latter are involuntary. He who promises to love forever or hate forever or be forever faithful to someone is promising something that is not in his power. He can, however, promise those actions that are usually the consequence of love, hatred, or faithfulness, but that can also spring from other motives: for there are several paths and motives to an action."

"The tragedy in the lives of great men often lies not in their conflict with the times and the baseness of their fellow men, but rather in their inability to postpone their work for a year or two. They cannot wait."

"It is an act of primitive culture to bring someone to silence by making physical savageness visible, by inciting fear."

"...success can take the place of more substantial arguments."

"Any character lacking in ambition must not be without a moral sense. Ambitious people make do without it, and have almost the same success. Thus the sons of humble families with no ambition will usually turn into complete cads very quickly, having once lost their moral sense."

"Simply the inherited feeling of being a higher being, with higher pretensions, makes one rather cold, and leaves the conscience at peace. Indeed, none of us feels anything like injustice when there is a great difference between ourselves and some other being, and we kill a gnat, for example, without any twinge of conscience."

"Malice is rare.— Most men are much too concerned with themselves to be malicious."

"In the vain man, interest in himself, his wish to please himself, reaches such a peak that he misleads others to assess him wrongly, to overvalue him greatly, and then he adheres to their authority; that is, he brings about the error and then believes in it."

"Rights originally extend just as far as one appears valuable, essential, permanent, invincible, and the like, to the other. In this regard even the weaker of the two has rights, though they are more modest. Thus the famous dictum: "unusquisque tantum juris habet, quantum potentia valet" (or, more exactly, "quantum potentia valere creditur"). [Spinoza, Tractatus Politicus, ch. 2, section 8: "each man has as much right as he has power"; "as he is believed to have power." Quoted by Schopenhauer in Parerga and Paralipomena 2, 258.]"

"The first sign that an animal has become human is that his behavior is no longer directed to his momentary well-being, but rather to his enduring well-being..."

"A still higher state is reached when man acts according to the principle of honor [me: reputation], by means of which he finds his place in society, submitting to commonly held feelings; that raises him high above the phase in which he is guided only by personal usefulness. Now he shows and wants to be shown—respect; that is, he understands his advantage as dependent on his opinion of others and their opinion of him. Finally, at the highest stage of morality until now, he acts according to his own standard of things and men; he himself determines for himself and others what is honorable, what is profitable."

"Now too we wish to work for our fellow men, but only insofar as we find our own highest advantage in this work; no more, no less."

"The champions of truth are hardest to find, not when it is dangerous to tell it, but rather when it is boring."

"Life as the product of life.— However far man may extend himself with his knowledge, however objective he may appear to himself—ultimately he reaps nothing but his own biography."

"There is no pre-established harmony between the furthering of truth and the good of mankind."

"Greatness means: to give a direction.— No river is great and bounteous through itself alone, but rather because it takes up so many tributaries and carries them onwards: that makes it great. It is the same with all great minds."

"The unexplained, obscure matter is taken as more important than the explained, clear one."

"A profession makes us thoughtless: therein lies its greatest blessing."

"In order to predict the behavior of ordinary men, we must assume that they always expend the least possible amount of intellect to free themselves from a disagreeable situation."

"When we have just gotten out of the way of a vehicle, we are most in danger of being run over."

"Young people love what is interesting and odd, no matter how true or false it is. More mature minds love what is interesting and odd about truth. Fully mature intellects, finally, love truth, even when it appears plain and simple, boring to the ordinary person..."

"There are people for whom a constant inner repose and a harmonious ordering of all their capabilities is so characteristic that any goal-directed activity goes against their grain. They are like a piece of music consisting entirely of sustained harmonious chords, with no evidence of even the beginning of a structured, moving melody. At any movement from the outside, their boat at once gains a new equilibrium on the sea of harmonic euphony. Modern people are usually extremely impatient on meeting such natures, who do not become anything though it may not be said that they are not anything. In certain moods, however, their presence evokes that rare question: why have melody at all?"

"If one has not passed through various convictions, but remains caught in the net of his first belief, he is in all events, because of just this unchangeability, a representative of backward cultures; in accordance with this lack of education (which always presupposes educability), he is harsh, injudicious, unteachable, without gentleness, eternally suspect, a person lacking scruples, who reaches for any means to enforce his opinion because he simply cannot understand that there have to be other opinions."

"All in all, scientific methods are at least as important as any other result of inquiry: for the scientific spirit is based on the insight into methods, and were those methods to be lost, all the results of science could not prevent a renewed triumph of superstition and nonsense. Clever people may learn the results of science as much as they like, but one still sees from their conversation, especially from their hypotheses in conversation, that they lack the scientific spirit: they do not have that instinctive mistrust of the wrong ways of thinking, a mistrust which, as a consequence of long practice, has put its roots deep into the soul of every scientific man. For them it is enough to find any one hypothesis about a matter; then they get fired up about it and think that puts an end to it. For them, to have an opinion means to get fanatical about it and cherish it in their hearts henceforth as a conviction. If a matter is unexplained, they become excited at the first notion resembling an explanation that enters their brain: this always has the worst consequences, especially in the realm of politics."

"To the extent that that kind of genius keeps up the heat of convictions and awakens mistrust of the cautious and modest spirit of science, he is an enemy of truth, however much he may believe he is its suitor." [Al Gore]

"The Wanderer.— He who has come only in part to a freedom of reason cannot feel on earth otherwise than as a wanderer—though not as a traveler towards a final goal: for this does not exist."