The illusion of art is to make one believe that great literature is very close to life, but the exact opposite is true. Life is amorphous, literature is formal.

What is so wonderful about literature is that it transforms the man who reads it towards the condition of the man who wrote.

Where would we be without prophets, visionaries, nonconformists, ironists, and dissenters? The great ethical traditions, both religious and secular, as well as literature and the arts, are filled with eccentrics - complex characters who challenge, inspire, and irritate those around them. They flaunt conventional wisdom, stubbornly champion new and unsettling ideals, love those whom others deem unlovable, or are themselves considered strange and unlovable.

You can never read bad literature too little, nor good literature too much. Bad books are intellectual poison; they destroy the mind.

You know who the critics are? The men who failed in literature and art.

The Bible stands alone in human literature in its elevated conception of manhood, in character and conduct.

Education does not mean teaching people what they do not know. It means teaching them to behave as they do not behave. It is not teaching the youth the shapes of letters and the tricks of numbers, and then leaving them to turn their arithmetic to roguery, and their literature to lust. It means, on the contrary, training them into the perfect exercise and kingly continence of their bodies and souls. It is a painful, continual and difficult work, to be done by kindness, by watching, by warning, by precept and by praise, but above all - by example.

One man finds in religion his literature and his science, another finds in it his joy and his duty.

Proverbs are the literature of reason, or the statements of absolute truth, without qualification. Like the sacred books of each nation, they are the sanctuary of its intuitions.

What we do get in life and miss so often in literature is the sentence sounds that underlie the words. Words in themselves do not convey meaning.

There is first the literature of knowledge, and secondly, the literature of power. The function of the first is to teach; the function of the second is to move; the first is a rudder, the second an oar or sail. The first speaks to the ere discursive understanding; the second speaks ultimately, it may happen, to the higher understanding or reason, but always through affections of pleasure and sympathy.

We have a literacy rate above 90 percent of the population. We have radio, television, movies, a newspaper a day for everybody. But instead of giving us the best of past and present literature and music, these media of communication, supplemented by advertising, fill the minds of men with the cheapest trash, lacking in any sense of reality, with sadistic phantasies which a halfway cultured person would be embarrassed to entertain even once in a while. But while the mind of everybody, young and old, is thus poisoned, we go on blissfully to see to it that no "immorality" occurs on the screen.

The two World Wars came in part, like much modern literature and art, because men, whose nature is to tire of everything in turn... tired of common sense and civilization.

It is unlikely that many of us will be famous, or even remembered. But not less important than the brilliant few that lead a nation or a literature to fresh achievements, are the unknown many whose patient efforts keep the world from running backward; who guard and maintain the ancient values, even if they do not conquer new; whose inconspicuous triumph it is to pass on what they inherited from their fathers, unimpaired and undiminished, to their sons. Enough, for almost all of us, if we can hand on the torch, and not let it down; content to win the affection, if it may be, of a few who know us and to be forgotten when they in their turn have vanished. The destiny of mankind is not governed wholly by its “stars."

Wisdom and knowledge, as well as virtue, diffused generally among the body of the people being necessary for the preservation of their rights and liberties; and as these depend on spreading the opportunities and advantages of education in various parts of the country, and among the different orders of the people, it shall be the duty of legislators and magistrates in all future periods of this commonwealth to cherish the interests of literature and the sciences, and all seminaries of them, especially the university at Cambridge, public schools, and grammar schools in the towns; to encourage private societies and public institutions, rewards and immunities, for the promotion of agriculture, arts, sciences, commerce, trades, manufactures, and a natural history of the country; to countenance and inculcate the principles of humanity and general benevolence, public and private charity, industry and frugality, honesty and punctuality in their dealings, sincerity, good humor, and all social affections, and generous sentiments among the people.

Woe be unto him who tries to isolate one department of knowledge from the rest. All science is one. Language, literature and history, physics, math and philosophy - subjects which seem the most remote from one another - are in reality connected, or rather they all form a single system.

Malaise is a consequence of the depersonalization and permanent insecurity of modern life. Yet it has never been felt among people so strongly as in the past few decades. The inchoate protest, the sense of disenchantment, and the vague complaints and forebodings that are already perceptible in late nineteenth century art and literature have been diffused into general consciousness. There they function as a kind of vulgarized romanticism, a Weltschmerz in perpetuum, a sickly sense of disturbance that is subterranean but explosive. The intermittent and unexpected acts of violence on the part of the individual and the similar acts of violence to which whole nations can be brought are indices of this underground torment. Vaguely sensing that something has gone astray in modern life but also strongly convinced that he lacks the power to right whatever is wrong (even if it were possible to discover what is wrong), the individual lives in a sort of eternal adolescent uneasiness.

At one time, a freethinker was a man who had been brought up in the conceptions of religion, law and morality, who reached freethought only after conflict and difficulty. But now a new type of born freethinkers has appeared, who grow up without so much as hearing that there used to be laws of morality, or religion, that authorities existed... In the old days, you see, if a man - a Frenchman, for instance- wished to get an education, he would have set to work to study the classics, the theologians, the tragedians, historians and philosophers- and you can realize all the intellectual labour involved. But nowadays he goes straight for the literature of negation, rapidly assimilates the essence of the science of negation, and thinks he's finished.

While in the West the insane are so many that they are put in an asylum, in China the insane are so unusual that we worship them, as anybody who has a knowledge of Chinese literature will testify.

Any historian of the literature of the modern age will take virtually for granted the adversary intention, the actually subversive intention, that characterizes modern writing -- he will perceive its clear purpose of detaching the reader from the habits of thought and feeling that the larger culture imposes, of giving him a ground and a vantage point from which to judge and condemn, and perhaps revise, the culture that produces him.