Andrew Solomon Quotes
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We cannot bear a pointless torment, but we can endure great pain if we believe that it's purposeful.
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It is nearly impossible to hate anyone whose story you know.
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If I understand correctly, part of the objection to homosexuality used to have to do with the fact that gay people didn't reproduce. Part of it seems to have to do, as a lot of Christian resistance to gayness does, with a dim view of sex that is not procreative, and that is therefore lascivious.
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Some autistic people may emerge from their condition, but nobody knows when and why.
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I have spent a lot of my life trying to do good and be a humanitarian, to write about difficult places, and to tell the story of oppressed peoples.
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The Church responds to antiquated social realities, and those realities remain much more current in Utah precisely because of the Church.
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While people argue with one another about the specifics of Freud's work and blame him for the prejudices of his time, they overlook the fundamental truth of his writing, his grand humility: that we frequently do not know our own motivations in life and are prisoners to what we cannot understand. We can recognize only a small fragment of our own, and an even smaller fragment of anyone else's, impetus.
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Labeling a child's mind as diseased-whether with autism, intellectual disabilities, or transgenderism-may reflect the discomfort that mind gives parents more than any discomfort it causes their child. Much gets corrected that might better have been left alone.
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I did grow up in a household in which I felt that to be myself was to damage the people I loved.
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I have found that the greatest stories of acceptance and love and the ugliest stories of hideous cruelty and abuse have equally been perpetrated in the name of Christian faith.
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I have two nexuses of sadness about the Mormon Church. The first is the effect the Church's position on homosexuality has on Mormons.
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Ease makes less of an impression on us than struggle.
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One of the things that frequently gets lost in descriptions of depression is that the depressed person often knows that it is a ludicrous condition to feel so disabled by the ordinary business of quotidian life.
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I tend to find the ecstasy hidden in ordinary joys, because I did not expect those joys to be ordinary to me.
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Philip Galanes has fashioned a novel both bleak and funny about a young man's struggle to sort out his troubled love: the too-strong love for his mother, the too-weak love for his suicidal father, and the all-consuming love of anonymous sexual encounters. Pointed and acute, this story tells of the narrator's many betrayals of others and their many betrayals of him. It exists in an uncomfortable moral space where the humor of terrible things sometimes outweighs, but never obscures, their poignancy.
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Sometimes, people end up thankful for what they mourned. You cannot achieve this state by seeking tragedy, but you can keep yourself open more to sorrow's richness than to unmediated despair. Tragedies with happy endings may be sentimental tripe, or they may be the true meaning of love.
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When you believe that you cannot stitch your own heart back together, go to work on the hearts of other people; there is no surer way to repair yourself than to repair them.
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It is easy to keep secrets by being honest in an ironic tone of voice.
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Absence does not so much make the heart grow fonder as give the heart time to integrate what it has not previously absorbed, time to make sense of what happened too quickly to have any meaning in the instant. This is always true. If it is in absence that people forget each other, it is also in the quiet pause of absence that, minds running in symmetry, people come to know each other; there is sometimes as much intimacy in the span of continents as in the shared hours before dawn.
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I think what the Church should ideally do, and does appear to do in the context of straight relationships, is to support people in crossing from the easier pleasure of momentary carnal satisfaction, into the more difficult pleasure of love and family and relationship.
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One has to weigh all of one's values always in relative terms. On the upside, you get people who are not acting on their homosexual attraction, who are avoiding the sin of practicing homosexuality. On the downside, you have destroyed marriages, traumatized children, and dead people who have taken their own lives.
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I went through elementary school being bullied and teased. I remember someone - I can't recall his name, but I can see his face - who decided on the school bus, when I was ten or eleven, to call me "Percy." That was somehow supposed to connect to the fact that I wasn't very athletic. I was, in fact, also not very coordinated. I was not very masculine, by the standards of ten-year-olds. I remember being on the school bus and everyone chanting, "Percy! Percy! Percy!" at me.
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What has become clear to me is that it is not the inherent nature of being gay that causes such a reduced life; it is, rather, the social circumstances around being gay: the perceptions of it and the cultural norms that it is said to violate. As some of those norms have changed, I have been able to be gay, to have a marriage, to have a family, and to have - if there is wood to knock on - a fortunate and happy life.
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There is a great deal of sin that comes from homosexuals who believe their homosexuality is a sin.