C. J. Cherryh Quotes

He said sometimes when you're young you have to think about things, because you're forming your value-sets and you keep coming up with Data Insufficient and finding holes in your programs. So you keep trying to do a fix on your sets. And the more powerful your mind is and the more intense your concentration is, the worse damage you can do to yourself, which is why, Justin says, Alphas always have trouble and some of them go way off and out-there, and why almost all Alphas are eccentric. But he says the best thing you can do if you're too bright for your own good is what the Testers do, be aware where you got which idea, keep a tab on everything, know how your ideas link up with each other and with your deep-sets and value-sets, so when you're forty or fifty or a hundred forty and you find something that doesn't work, you can still find all the threads and pull them.

But that's not real easy unless you know what your value-sets are, and most CITs don't. CITs have a trouble with not wanting to know that kind of thing. Because some of them are real eetee once you get to thinking about how they link. Especially about sex and ego-nets.

Justin says inflexibility is a trap and most Alpha types are inward-turned because they process so fast they're gone and thinking before a Gamma gets a sentence out. Then they get in the habit of thinking they thought of everything, but they don't remember everything stems from input. You may have a new idea, but it stems from input somebody gave you, and that could be wrong or your senses could have been lying to you. He says it can be an equipment-quality problem or a program-quality problem, but once an Alpha takes a falsehood for true, it's a personal problem.

What we individually deserve isn't as much as what we collectively merit.

I would suggest that you remember she is old because some of her enemies are dead.

Reijiri, clearly with the agility of practice, took a boost from one of his aishid, and clambered up to stand atop the engine.

She was a student of history, valued the lessons of it. The worst atrocities began with half-measures, with apologies, compromising with the wrong side, shrinking from what had to be done.

Bren turned back to the room, somewhat easier about the boy, and realizing only then that he and the dowager had both just leaped into order-giving regarding the aiji’s own son, in the aiji’s and the consort’s presence and in front of witnesses.
Habit. Two years of habit. He was mortified.

When the legend is retold, it mirrors the reality of the time, and one can learn from studying how various authors have attempted to retell the story. I don't think we have an obligation to change it radically. I think that if we ever move too far from the basic story, we would lose something very precious. I don't, for instance, approve of fantasy that attempts to go back and rewrite the Middle Ages until it conforms to political correctness in the twentieth century. That removes all the benefit from reading the story. If you don't understand other people in their time and why they did what they did, then you don't understand your own past. And when you lose your past, you lose some potential for your own future.

God — had it happened? Was it true?
Had he just lost not only the words, but all the time between?
Or was this the greatest case of test anxiety in history?
God.

What the visual media could not carry into living rooms, the general public could not long remain exercised about. Statistically, a majority of the electorate could not or did not read complicated issues; no pictures, no news; no news, no event; no great sympathy on the part of the public nor sustained interest from the media: safe politics for the Company.

We cannot say what we would have been, but we can still say what we will be. We are making up that sentence as we go, and we shall never be through with that statement.

He was home, but he wasn't. He had gotten where he had to go, but he hadn't. He had found out who he was, but he didn't know why it had failed to satify his questions.

Be at ease,” Tabini said, which surely meant it was not bad news in the offing, so he felt free to draw an easier breath. “You cannot think, nand’ paidhi, that your actions are in any sense disapproved. You should by no means seem so ill at ease.”
Did it show that badly? He tried to settle. “One hopes that this is the case, aiji-ma,” he said, “but it was a long voyage, and the aishidi’tat has seen a great deal of disturbance in the interim.

For me the purest and truest art in the world is science fiction.

Things there are in the world which have never loved Men, which have been in the world far longer than humankind, so that once when Men were newer on the earth and the woods were greater, there had been places a Man might walk where he might feel the age of the world on his shoulders. Forests grew in which the stillness was so great he could hear stirrings of a life no part of his own. There were brooks from which the magic had not gone, mountains which sang with voices, and sometimes a wind touched the back of his neck and lifted the hairs with the shiver of a presence at which a Man must never turn and stare. But the noise of Men grew more and more insistent. Their trespasses became more bold. Death had come with them, and the knowledge of good and evil, and this was a power they had, both to be virtuous and to be blind.

He watched the desert slip under the airship's nose, and the land roughened into highlands over which he had traveled at great cost, in great pain - dreamlike, such speed, looking down on a world where time moved more slowly, where realities were different and immediate and he had learned for a time to live.