Michael Crichton Quotes

This artifice will drive them to seek authenticity. Authenticity will be the buzzword of the twenty-first century. And what is authentic? Anything that is not devised and structured to make a profit. Anything that is not controlled by corporations. Anything that exists for its own sake and assumes its own shape. But of course, nothing in the modern world is allowed to assume its own shape. The modern world is the corporate equivalent of a formal garden, where everything is planted and arranged for effect. Where nothing is untouched, where nothing is authentic.

But where will this mania for entertainment end? What will people do when they get tired of television? When they get tired of movies? We already know the answer—they go into participatory activities: sports, theme parks, amusement rides, roller coasters. Structured fun, planned thrills. And what will they do when they tire of theme parks and planned thrills? Sooner or later, the artifice becomes too noticeable. They begin to realize that an amusement park is really a kind of jail, in which you pay to be an inmate.

Today, everybody expects to be entertained, and they expect to be entertained all the time. Business meetings must be snappy, with bullet lists and animated graphics, so executives aren’t bored. Malls and stores must be engaging, so they amuse as well as sell us. Politicians must have pleasing video personalities and tell us only what we want to hear. Schools must be careful not to bore young minds that expect the speed and complexity of television. Students must be amused—everyone must be amused, or they will switch: switch brands, switch channels, switch parties, switch loyalties. This is the intellectual reality of western society at the end of the century.

What is the dominant motive experience at the end of the twentieth century? How do people see things, and how do they expect to see things? The answer is simple. In every field, from business to politics to marketing to education, the dominant mode has become entertainment.

In the comfort of the library, he had read accounts of past violent acts, murder and slaughter. He had read descriptions of streets slippery with blood, soldiers soaked in red from head to foot, women and children eviscerated despite their piteous pleas. But somehow Chris had always assumed these stories were exaggerated, overstated. Within the university, it was the fashion to interpret documents ironically, to talk about the naïveté of narrative, the context of text, the privileging of power…. Such theoretical posturing turned history into a clever intellectual game. Chris was good at the game, but playing it, he had somehow lost track of a more straightforward reality—that the old texts recounted horrific stories and violent episodes that were all too often true. He had lost track of the fact that he was reading history.

He had only imagined a slower fighting style from an unconscious assumption that man in the past were weaker or slower or less imaginative than he was, as a modern man.
Marek knew this assumption of superiority was a difficulty faced by every historian. He just hadn’t thought he was guilty of it.
But clearly, he was.

"But in theory…"
"When we are dealing with history, theories are worthless," Doniger said with a contemptuous wave. "A theory is only valuable if it has the ability to predict future outcomes. But history is the record of human action—and no theory can predict human action."

The so-called time paradoxes," Doniger said, "do not really involve time. They involve ideas about history that are seductive but wrong. Seductive, because they flatter you into thinking you can have an impact on the course of events. And wrong, because of course, you can't.

Let’s not escape into mathematics. Let’s stay with reality.

He had a term for people like this: temporal provincials—people who were ignorant of the past, and proud of it.
Temporal provincials were convinced that the present was the only time that mattered, and that anything that had occurred earlier could be safely ignored.

If you were to say to a physicist in 1899 that in 1999, a hundred years later, moving images would be transmitted into homes all over the world from satellites in the sky; that bombs of unimaginable power would threaten the species; that antibiotics would abolish infectious disease but that disease would fight back; that women would have the vote, and pills to control reproduction; that millions of people would take to the air every hour in aircraft capable of taking off and landing without human touch; that you could cross the Atlantic at two thousand miles an hour; that humankind would travel to the moon, and then lose interest; that microscopes would be able to see individual atoms; that people would carry telephones weighing a few ounces, and speak anywhere in the world without wires; or that most of these miracles depended on devices the size of a postage stamp, which utilized a new theory called quantum mechanics—if you said all this, the physicist would almost certainly pronounce you mad.

A hundred years from now, people will look back on us and laugh. They'll say, 'You know what people used to believe? They believed in photons and electrons. Can you imagine anything so silly?' They'll have a good laugh, because by then there will be newer and better fantasies. And meanwhile, you feel the way the boat moves? That's the sea. That's real. You smell the salt in the air? You feel the sunlight on your skin? That's all real. You see all of us together? That's real. Life is wonderful. It's a gift to be alive, to see the sun and breathe the air. And there isn't really anything else.

’Because it means the end of innovation,’ Malcolm said. ‘This idea that the whole world is wired together is mass death. Every biologist knows that small groups in isolation evolve fastest. You put a thousand birds on an ocean island and they’ll evolve very fast. You put ten thousand on a big continent, and their evolution slows down. Now, for our own species, evolution occurs mostly through our behavior. We innovate new behavior to adapt. And everybody on earth knows that innovation only occurs in small groups. Put three people on a committee and they may get something done. Ten people, and it get harder. Thirty people, and nothing happens. Thirty million, it becomes impossible. That’s the effect of mass media—it keeps anything from happening. Mass media swamps diversity. It makes every place the same… Regional differences vanish. All differences vanish. In a mass-media world, there’s less of everything except the top ten books, records, movies, ideas. People worry about losing species diversity in the rain forest. But what about intellectual diversity—our most necessary resource. That’s disappearing faster than trees.

Standing next to Arby, Kelly always felt awkward and gawky. Kelly had to wear her sister's old clothes, which her mother had bought from Kmart about a million years ago. She even had to wear Emily's old Reeboks, which were so scuffed and dirty that they never came clean, even after Kelly ran them through the washing machine. Kelly washed and ironed all her own clothes; her mother never had time. Her mother was never even home, most of the time. Kelly looked enviously at Arby's neatly pressed khakis, his polished penny loafers, and sighed. Still, even though she was jealous, Arby was her only real friend - the only person who thought it was okay that she was smart. Kelly worried that he'd be skipped to ninth grade, and she wouldn't see him any more.

"In the conservative region far from the chaotic edge, individual elements coalesce slowly, showing no clear pattern." - Ian Malcolm