Saul Bellow Quotes

In an age of enormities, the emotions are naturally weakened. We are continually called upon to have feelings — about genocide, for instance, or about famine or the blowing up of passenger planes — and we are all aware that we are incapable of reacting appropriately. A guilty consciousness of emotional inadequacy or impotence makes people doubt their own human weight.

Americans must be the most sententious people in history. Far too busy to be religious, they have always felt that they sorely needed guidance.

Apparently the rise of consciousness is linked to certain kinds of privation. It is the bitterness of self-consciousness that we knowers know best. Critical of the illusions that sustained mankind in earlier times, this self-consciousness of ours does little to sustain us now. The question is: which is disenchanted, the world itself or the consciousness we have of it?

It's hard for writers to get on with their work if they are convinced that they owe a concrete debt to experience and cannot allow themselves the privilege of ranging freely through social classes and professional specialties. A certain pride in their own experience, perhaps a sense of the property rights of others in their experience, holds them back.

It seems hard for the American people to believe that anything could be more exciting than the times themselves. What we read daily and view on the TV has thrust imagined forms into the shadow. We are staggeringly rich in facts, in things, and perhaps, like the nouveau riche of other ages, we want our wealth faithfully reproduced by the artist.

Anxiety destroys scale, and suffering makes us lose perspective.

When we read the best nineteenth- and twentieth-century novelists, we soon realize that they are trying in a variety of ways to establish a definition of human nature, to justify the continuation of life as well as the writing of novels.

The principles of Western liberalism seem no longer to lend themselves to effective action. Deprived of the expressive power, we are awed by it, have a hunger for it, and are afraid of it. Thus we praise the gray dignity of our soft-spoken leaders, but in our hearts we are suckers for passionate outbursts, even when those passionate outbursts are hypocritical and falsely motivated.

There is no need to make an inventory of the times. It is demoralizing to describe ourselves to ourselves yet again. It is especially hard on us since we believe (as we have been educated to believe) that history has formed us and that we are all mini-summaries of the present age.

The university, in a society ruled by public opinion, was to have been an island of intellectual freedom where all views were investigated without restriction. … But by consenting to play an active or “positive,” a participatory role in society, the university has become inundated and saturated with the backflow of society’s “problems.” Preoccupied with questions of Health, Sex, Race, War, academics make their reputations and their fortunes. … Any proposed reforms of liberal education which might bring the university into conflict with the whole of the U.S.A. are unthinkable. Increasingly, the people “inside” are identical in their appetites and motives with the people “outside” the university.

In the greatest confusion there is still an open channel to the soul. It may be difficult to find because by midlife it is overgrown, and some of the wildest thickets that surround it grow out of what we describe as our education. But the channel is always there, and it is our business to keep it open, to have access to the deepest part of ourselves—to that part of us which is conscious. … The independence of this consciousness, which has the strength to be immune to the noise of history and the distractions of our immediate surroundings, is what the life struggle is all about. The soul has to find and hold its ground against hostile forces, sometimes embodied in ideas which frequently deny its very existence, and which indeed often seem to be trying to annul it altogether.

People reserve their best thinking for their professional specialties and, next in line, for serious matters confronting the alert citizen —economics, politics, the disposal of nuclear waste, etc. The day’s work done, they want to be entertained.

The book of the world, so richly studied by autodidacts, is being closed by the “learned,” who are raising walls of opinions to shut the world out.

As a scholar [Allan Bloom] intends to enlighten us, and as a writer he has learned from Aristophanes and other models that enlightenment should also be enjoyable. To me, this is not the book of a professor, but that of a thinker who is willing to take the risks more frequently taken by writers. It is risky in a book of ideas to speak in one’s own voice, but it reminds us that the sources of the truest truths are inevitably profoundly personal. … Academics, even those describing themselves as existentialists, very seldom offer themselves publicly and frankly as individuals, as persons.

As for types like my own, obscurely motivated by the conviction that our existence was worthless if we didn’t make a turning point of it, we were assigned to the humanities, to poetry, philosophy, painting — the nursery games of humankind, which had to be left behind when the age of science began. The humanities would be called upon to choose a wallpaper for the crypt, as the end drew near.