J. M. Coetzee

He even knew the reason why: because enough men had gone off to war saying the time for gardening was when the war was over; whereas there must be men to stay behind and keep gardening alive, or at least the idea of gardening; because once that cord was broken, the earth would grow hard and forget her children. That was why.

The secret and sacred word that binds him to the farm is 'belong'. Out in the veld by himself he can breathe the word aloud: I belong on the farm. What he really believes but does not utter, what he keeps to himself for fear that the spell will end, is a different form of the word: I belong to the farm. He tells no one because the word is misunderstood so easily, turned so easily to its inverse: The farm belongs to me. The farm will never belong to him, he will never be more than a visitor: he accepts that.

Become major, Paul. Live like a hero. That's what the classics teach us. Be a main character. Otherwise what is life for?

Though this is a large country, so large that you would think there would be space for everyone, what I have learned from life tells me that it is hard to keep out of the camps. Yet I am convinced there are areas that lie between the camps and belong to no camp, not even to the catchment areas of the camps — certain mountaintops, for example, certain islands in the middle of swamps, certain arid strips where human beings may not find it worth their while to live. I am looking for such a place in order to settle there, perhaps only till things improve, perhaps forever. I am not so foolish, however, as to imagine that I can rely on maps and roads to guide me. Therefore I have chosen you to show me the way.

he knows too much about himself to subject her to a morning after, when he will be cold, surly, impatient to be alone.

Not every man who bears the mark of the castaway is a castaway by heart.

Erasmus dramatizes a well-established political position: that of the fool who claims license to criticize all and sundry without reprisal, since his madness defines him as not fully a person and therefore not a political being with political desires and ambitions. The Praise of Folly, therefore sketches the possibility of a position for the critic of the scene of political rivalry, a position not simply impartial between the rivals but also, by self-definition, off the stage of rivalry altogether.

هناك ما أطلق عليهم الارضيين، أولئك الذىن يقفون وأقدامهم مغروسة فى الأرض التى ولدوا فيها، وهنالك الفراشات، مخلوقات الضوء والهواء، سكان مؤقتون، يحطون هنا وهناك ، تزعم أنك فراشة، تريد ان تكون فراشة، وذات يوم تقع وقعة مفجعة، تُصدم وتسقط على الأرض ، وحين تلتقط أنفاسك تجد انك لم تعد تستطيع الطيران مثل كائن أثيرى ولا تستطيع المشى، لست سوى كتلة من اللحم الجامد، إنه بالتأكيد درس واضح لا يمكن أن تغمض عينيك وتصم أذنيك أمامه .

How can I accept that disaster has overtaken my life when the world continues to move so tranquilly through its cycles?

It’s admirable, what you do, what she does, but to me animal-welfare people are a bit like Christians of a certain kind. Everyone is so cheerful and well-intentioned that after a while you itch to go off and do some raping and pillaging. Or to kick a cat.

If you have reservations about the system and want to change it, the democratic argument goes, do so within the system: put yourself forward as a candidate for political office, subject yourself to the scrutiny and the vote of fellow citizens. Democracy does not allow for politics outside the democratic system. In this sense, democracy is totalitarian.

But it is the knowledge of how contingent my unease is, how dependent on a baby that wails beneath my window one day and does not wail the next, that brings the worst shame to me, the greatest indifference to annihilation. I know somewhat too much; and from this knowledge, once one has been infected, there seems to be no recovering. I ought never to have taken my lantern to see what was going on in the hut by the granary. On the other hand, there was no way, once I had picked up the lantern, for me to put it down again. The knot loops in upon itself; I cannot find the end.

I truly believe I am not afraid of death. What I shrink from, I believe, is the shame of dying as stupid and befuddled as I am.

This is the place where bodies are their own signs. It is the home of Friday.

The typical reaction of liberal intellectuals is to seize on the contradiction here: How can something be both wrong and right, or at least both wrong and OK, at the same time? What liberal intellectuals fail to see is that this so-called contradiction expresses the quintessence of the Machiavellian and therefore the modern, a quintessence that has been thoroughly absorbed by the man in the street. The world is ruled by necessity, says the man in the street, not by some abstract moral code. We have to do what we have to do.
If you wish to counter the man in the street, it cannot be by appeal to moral principles, much less by demanding that people should run their lives in such a way that there are no contradictions between what they say and what they do. Ordinary life is full of contradictions; ordinary people are used to accommodating them. Rather, you must attack the metaphysical, supra-empirical status of necessità and show that to be fraudulent.