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Small, forthright words, used in the service of condensing experience, might have an idea buried in them as large as the most expansive work that wears its intellectualism on its sleeve. The unshed tears of the deeply felt are akin to the unused large words in the service of a thought.

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Can the theater teach us to wait? To forestall our satisfaction? Poems teach us how to wait. The natural world makes us wait. Erik Satie teaches us how to wait. And so does much music. Will YouTube teach us how to wait? Will YouTube teach us how to die?

People talk about cancer like it’s this special thing you have a relationship with. And it becomes blood count, biopsy, chemotherapy, radiation, bone marrow, blah blah blah blah blah. As long as I live I want to retain my own language.
Mientras tengo vida, quiero procurar mantener mi proprio idioma.

No extra hospital words. I don’t want a relationship with a disease. I want to have a relationship with death. That’s important. But to have a relationship with a disease — that’s some kind of bourgeois invention. And I hate it.

Perhaps we would have more sublime plays if we had more tolerance for and interest in imperfect plays. Because perfect plays are not sublime plays. Shakespeare's plays are weird and wonky and oddly shaped and wonderfully imperfect but sublime. They are as untidy men lime as nature is. Contemporary playwrights are often encouraged to make tidy plays rather than plays with cliffs and torrents

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Titles by their nature imply that the play’s architecture is like a bull’s-eye (and some are) with the point being in the center. Sometimes the point is in the margins, or in the experience of throwing the dart.

Do you think we make sad things into songs in order to hold on to the sadness or to banish it — I think it is to banish the sadness. So then if you write a happy song, is it not sadder than a sad song because by making it you have banished your own happiness into a song?