American writer (1912–1989)
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He had the true American taste for argument, argument as distinguished from conversation on the one hand and from oratory on the other. The long-drawn-out, meandering debate was, perhaps, the only art form he understood or relished, and this was natural since the argument is in a sense our only indigenous folk-art, and it is not the poet but the silver-tongued lawyer who is our real national bard.
From what I have seen, I am driven to the conclusion that religion is only good for good people, and I do not mean this as a paradox, but simply as an observable fact. Only good people can afford to be religious. For the others it is too great a temptation — a temptation to the deadly sins of pride and anger, chiefly, but one might also add sloth.
Humanly speaking, of course, she and Alma had the same right as anybody else to interfere in what was none of their business, the duty, in fact, of the bystander to interfere between father and son, employer and employee, state and subject, to protect elementary human rights and secure fair treatment for the weaker. Yet today's fashion was to disguise this moral feeling in an expedient garb, […] to 'sell' a moral argument in terms of a higher utility.
To marry a man without loving him, which was what I had just done, not really perceiving it, was a wicked action, I saw. Stiff with remorse and terror, I lay under the thin blanket through a good part of the night; as far as I could tell from what seemed a measureless distance, my untroubled mate was sleeping.
It was getting rather alarming. I realised one day that in twenty four hours I had slept with three different men. And one morning I was in bed with somebody while over his head I talked on the telephone with somebody else…I did not feel promiscuous. Maybe no-one does. And maybe more girls sleep with more men than you would ever think to look at them.
A good deal of education consists of unlearning — the breaking of bad habits, as with a tennis serve. This was emphatically true of a Vassar education: where other colleges aimed at development, bringing out what was already there like a seed waiting to sprout, Vassar remade a girl. Vassar was transformational.
She felt as though she were present, against her will, at an interminable discussion […] with captious voices pleading, "Explain to me, why not? Give me one reason why not." The medieval temptations, with all the allures of gluttony and concupiscence could not, Martha thought, have been half so trying as the sheer dentist-drill boredom of listening to the arguments of the devil as a modern quasi-intellectual.
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I could not, I saw, be a Communist because I was not "made that way." Hence, to be a Communist was to possess a sort of privilege. And this privilege, like all privileges, appeared to be a source of power. Any form of idiocy or aberration can confer this distinction on its owner, at least in our age, which aspires to a "total" experience.