Eva Hoffman Quotes
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Momentary pleasures of hedonism are distinct from deeper and more lasting satisfaction; and in order to achieve such satisfaction, we need to reflect on who we are and what our lives are for. We cannot be fully human without thinking about what being human means.
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I've become immune to desire; I snip the danger of wanting in the bud.
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Like so many children who read a lot, I begin to declare rather early that I want to be a writer. But this is the only way I have of articulating a different desire, a desire that I can’t yet understand. What I really want is to be transported into a space in which everything is as distinct, complete, and intelligible as in the stories I read. And, like most children, I’m a literalist through and through. I want reality to imitate books – and books to capture the essence of reality. I love words insofar as they correspond to the world, insofar as they give it to me in a heightened form. The more words I have, the more distinct, precise my perceptions become – and such lucidity is a form of joy. Sometimes, when I find a new expression, I roll it on the tongue, as if shaping it in my mouth gave birth to a new shape in the world. Nothing fully exists until it is articulated.
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Reading of this kind cannot be done in a hurry. To enter a very good, or a great book (the latter are admittedly rare, but there are good reasons why we refer to them as classics), is to enter a world: the world created by the text, and the implicit world of the author’s voice, style, sensibility – indeed, the author’s soul and mind. This takes an initial stretching of the mind, a kind of going out of the imagination into the imaginative landscape of the book we hold in our hands. It is often a good idea to read the beginning of a book especially slowly and attentively; as in exploring a new house or place – or person – we need to make an initial effort of orientation and of empathy. Eventually, if we are drawn in, we can have the immensely pleasurable experience of full absorption – a kind of simultaneous focusing of attention and losing our self-consciousness as we enter the imaginative world of the book.
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This is a society in which you are who you think you are. Nobody gives you your identity here, you have to reinvent yourself every day." He is right, I suspect, but I can't figure out how this is done. You just say what you are and everyone believes you? That seems like a confidence trick to me, and not one I think I can pull off. Still, somehow, invent myself I must. But how do I choose from identity options available all around me? I feel, once again, as I did when facing those ten brands of toothpaste - faint from excess, paralysed by choice.
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No, I’m no patriot, nor was I ever allowed to be. And yet, the country of my childhood lives within me with a primacy that is a form of love. It lives within me despite my knowledge of our marginality, and its primitive, unpretty emotions. Is it blind and self-deceptive of me to hold on to its memory? I think it would be blind and self-deceptive not to. All it has given me is the world, but that is enough. It has fed me language, perceptions, sounds, the human kind .... no geometry of landscape, no haze in the air, will live in us as intensely as the landscapes that we saw as the fi rst, and to which we gave ourselves wholly, without reservation.
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Mimesis, it seems, works smoothly in only one direction, and life refuses conveniently to mirror the art in which it's seemingly mirrored.
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In the long term, the fragmentation of attention, a breaking up of focus and mental continuity, can disrupt neural connections in the brain and eventually lead to a literally ‘shallower’ neurological structure. It makes us – on the physiological level of the brain, as well as of the mind – less capable of concentration and continuous thought.
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I'm writing a story in my journal, and I'm searching for a true voice. I make my way through layers of acquired voices, silly voices, sententious voices, voices that are too cool and too overheated. Then they all quiet down, and I reach what I'm searching for: silence.
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I know that language will be a crucial instrument, that I can overcome the stigma of my marginality, the weight of presumption against me, only if the reassuringly right sounds come out of my mouth.
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Laughter is the lightning rod of play, the eroticism of conversation.
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True engagement – the ability to give ourselves deliberately and unreservedly to a task or a personal interaction – arises from a clear sense of our own desires, goals and intentions. It is when our energies and our perspective are replenished that we can return to our active lives with a renewed sense of pleasure and commitment. In other words, it is only if we periodically disengage, that we can become truly and effectively engaged.
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But the fundamental reason for taking the time to read is because books (good books, that is; books that matter) are the best aid to extended thought and imaginative reflection we have invented. In our own time, this is particularly important, as an antidote to the segmentation of thought encouraged by digital technologies. Cruising among the infinite quanta of data offered on the internet is fine for finding out information; but the disparate fragments we look at on our various screens rarely cohere into continuous thought, or a deepening of knowledge.
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A power struggle is always better than absolute power.
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This language is beginning to invent another me.
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Sometimes I long to forget… It is painful to be conscious of two worlds.
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The soul can shrivel from am excess of critical distance, and if I don't want to remain in arid internal exile for the rest of my life, I have to find a way to lose alienation without losing my self. But how does one bend toward another culture without falling over, how does one strike an elastic balance between rigidity and self-effacement?
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The story isn't over, it isn't foreclosed, and that's the point: there's a tiny chink into the future that might be wedged open.
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A woman should love with her mind. Let men love with their hearts.
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Pleasure exists in middle time, in time that is neither too accelerated or too slowed down.
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The vision of an entire world becoming just like us is at least as discomfiting as the thought that most of it won't.
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Our contemporary forms of reading threaten to reduce that amplification. Aside from the fact that overusing digital technologies eventually makes us less mentally agile and more forgetful (as research increasingly shows), the kind of segmented, bite-sized reading we do on the internet fragments and constricts the ‘space to think’, instead of expanding it; in a sense, it reduces or even rubbishes our mental experience.
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Reading creates a sense of human fellowship. It is never (or rarely) a public activity, but in putting us in direct contact with other minds and sensibilities, it is a form of solitude which banishes loneliness. It can offer the consolation of knowing we are not alone, in our pleasures or in our suffering. It is in situations of deprivation that the value of reading – the deep need for books – becomes more vividly apparent.
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To be an adult is to be close to death.