American Man of Letters, Academic, Cultural and Economic Critic, Farmer and Author of Novels, Short Stories, Poems and Essays
"There are, it seems, two muses: the Muse of Inspiration, who gives us inarticulate visions and desires, and the Muse of Realization, who returns again and again to say It is yet more difficult than you thought. This is the muse of form. It may be then that form serves us best when it works as an obstruction, to baffle us and deflect our intended course. It may be that when we no longer know what to do, we have come to our real work and when we no longer know which way to go, we have begun our real journey. The mind that is not baffled is not employed. The impeded stream is the one that sings."
"There never has been any question that local, fresh, organic foods are the very best things for a healthy life, community, society, and culture. We each know this empirically and intuitively. Many have come to know that the ‘culture’ of agriculture was co-oped by corporate powers several decades ago, and much can be said about the disaster it has been, but here today a growing number are seeking to return to what is right for themselves, the land, the culture, and this very small & challenged planet. We live in a most exciting time, literally at no time has a species had the opportunity to change it’s behavior and by so doing save itself."
"There’s nothing under the ground that’s worth more than the little layer of topsoil sitting on top of it."
"These are people who are capable of devotion, public devotion, to justice. They meant what they said and every day that passes, they mean it more."
"They learned to have a very high opinion of God and a very low opinion of His works—although they could tell you that this world had been made by God Himself. What they didn’t see was that it is beautiful, and that some of the greatest beauties are the briefest."
"This is a book about Heaven. I know it now. It floats among us like a cloud and is the realest thing we know and the least to be captured, the least to be possessed by anybody for himself. It is like a grain of mustard seed, which you cannot see among the crumbs of earth where it lies. It is like the reflection of the trees on the water."
"This new war, like the previous one, would be a test of the power of machines against people and places; whatever its causes and justifications, it would make the world worse. This was true of that new war, and it has been true of every new war since."
"This massive ascendancy of corporate power over democratic process is probably the most ominous development since the end of World War II, and for the most part the free world seems to be regarding it as merely normal."
"This, I thought, is what is meant by 'thy will be done' in the Lord's Prayer, which I had prayed time and again without thinking about it. It means that your will and God's will may not be the same. It means there's a good possibility that you won't get what you pray for. It means that in spite of your prayers you are going to suffer."
"Through the weeks of deep snow we walked above the ground on fallen sky, as though we did not come of root and leaf, as though we had only air and weather for our difficult home. But now as March warms, and the rivulets run like birdsong on the slopes, and the branches of light sing in the hills, slowly we return to earth."
"To define knowledge as merely empirical is to limit one's ability to know; it enfeebles one's ability to feel and think."
"To save myself, I would try to summon up a vision of Mattie, but I could not see her. I could not imagine her. Some nights in the midst of this loneliness I swung among the scattered stars at the end of the thin thread of faith alone."
"To the corporate and political and academic servants of global industrialism, the small family farm and the small farming community are not known, not imaginable, and therefore unthinkable, except as damaging stereotypes. The people of the cutting edge in science, business, education, and politics have no patience with the local love, local loyalty, and local knowledge that make people truly native to their places and therefore good caretakers of their places. This is why one of the primary principles in industrialism has always been to get the worker away from home. From the beginning it has been destructive of home employment and home economies. The economic function of the household has been increasingly the consumption of purchased goods. Under industrialism, the farm too has become increasingly consumptive, and farms fail as the costs of consumption overpower the income from production."
"To think better, to think like the best humans, we are probably going to have to learn again to judge a person's intelligence, not by the ability to recite facts, but by the good order or harmoniousness of his or her surroundings. We must suspect that any statistical justification of ugliness and violence is a revelation of stupidity."
"To go in the dark with a light is to know the light. To know the dark, go dark. Go without sight, and find that the dark, too, blooms and sings, and is traveled by dark feet and dark wings."
"To husband is to use with care, to keep, to save, to make last, to conserve. Old usage tells us that there is a husbandry also of the land, of the soil, of the domestic plants and animals - obviously because of the importance of these things to the household. And there have been times, one of which is now, when some people have tried to practice a proper human husbandry of the nondomestic creatures in recognition of the dependence of our households and domestic life upon the wild world. Husbandry is the name of all practices that sustain life by connecting us conservingly to our places and our world; it is the art of keeping tied all the strands in the living network that sustains us. And so it appears that most and perhaps all of industrial agriculture's manifest failures are the result of an attempt to make the land produce without husbandry."
"To hear of a thousand deaths in war is terrible, and we 'know' that it is. But as it registers on our hearts, it is not more terrible than one death fully imagined."
"To mind being disliked by a woman you don’t desire and are not married to is yet another serious failure of common sense."
"To live, we must daily break the body and shed the blood of Creation. When we do this knowingly, lovingly, skillfully, reverently, it is a sacrament. When we do it ignorantly, greedily, clumsily, destructively, it is a desecration. In such desecration we condemn ourselves to spiritual and moral loneliness, and others to want."
"To imply by the word "terrorism" that this sort of terror is the work exclusively of "terrorists" is misleading. The "legitimate" warfare of technologically advanced nations likewise is premeditated, politically motivated violence perpetrated against innocents. The distinction between the intention to perpetrate violence against innocents, as in "terrorism," and the willingness to do so, as in "war," is not a source of comfort."
"Today, local economies are being destroyed by the "pluralistic," displaced, global economy, which has no respect for what works in a locality. The global economy is built on the principle that one place can be exploited, even destroyed, for the sake of another place."
"Under the rule of the free market ideology, we have gone through two decades of an energy crisis without an effective energy policy. Because of an easy and thoughtless reliance on imported oil, we have no adequate policy for the conservation of gasoline and other petroleum products. We have no adequate policy for the development or use of other, less harmful forms of energy. We have no adequate system of public transportation."
"Until modern times, we focused a great deal of the best of our thought upon rituals of return to the human condition. Seeking enlightenment or the Promised Land or the way home, a man would go or be forced to go into the wilderness, measure himself against the Creation, recognize finally his true place within it, and thus be saved both from pride and from despair. Seeing himself as a tiny member of a world he cannot comprehend or master or in any final sense possess, he cannot possibly think of himself as a god. And by the same token, since he shares in, depends upon, and is graced by all of which he is a part, neither can he become a fiend; he cannot descend into the final despair of destructiveness. Returning from the wilderness, he becomes a restorer of order, a preserver. He sees the truth, recognizes his true heir, honors his forebears and his heritage, and gives his blessing to his successors. He embodies the passing of human time, living and dying within the human limits of grief and joy."
"Until we end our violence against the earth- a matter ignored by most pacifists, as the issue of military violence is ignored by most conservationists-how can we hope to end our violence against each other? The earth, which we all have in common, is our deepest bond, and our behavior toward it cannot help but be an earnest of our consideration for each other and for our descendants."
"Until we understand what the land is, we are at odds with everything we touch. And to come to that understanding it is necessary, even now, to leave the regions of our conquest - the cleared fields, the towns and cities, the highways - and re-enter the woods. For only there can a man encounter the silence and the darkness of his own absence. Only in this silence and darkness can he recover the sense of the world's longevity, of its ability to thrive without him, of his inferiority to it and his dependence on it. Perhaps then, having heard that silence and seen that darkness, he will grow humble before the place and begin to take it in - to learn from it what it is. As its sounds come into his hearing, and its lights and colors come into his vision, and its odors come into his nostrils, then he may come into its presence as he never has before, and he will arrive in his place and will want to remain. His life will grow out of the ground like the other lives of the place, and take its place among them. He will be with them - neither ignorant of them, nor indifferent to them, nor against them - and so at last he will grow to be native-born. That is, he must reenter the silence and the darkness, and be born again."
"Urban conservationists may feel entitled to be unconcerned about food production because they are not farmers. But they can't be let off so easily, for they are all farming by proxy."
"Waking up from a dream of violence is much the same as waking up from a dream of love. You must go on living your life."
"Too much of our history will seem to have taken place in the halls of capitols, where the accusers have mostly been guilty, and so have borne witness to nothing."
"Under the discipline of unity, knowledge and morality come together. No longer can we have that paltry 'objective' knowledge so prized by the academic specialists. To know anything at all becomes a moral predicament. Aware that there is no such thing as a specialized effect, one becomes responsible for judgments as well as facts. Aware that as an agricultural scientist he had 'one great subject,' Sir Albert Howard could no longer ask, “What can I do with what I know?” without at the same time asking, “How can I be responsible for what I know?”"
"Violence breeds violence. Acts of violence committed in “justice” or in affirmation of “rights” or in defense of “peace” do not end violence. They prepare and justify its continuation."
"We Americans are not usually thought to be a submissive people, but of course we are. Why else would we allow our country to be destroyed? Why else would we be rewarding its destroyers? Why else would we all — by proxies we have given to greedy corporations and corrupt politicians — be participating in its destruction? Most of us are still too sane to piss in our own cistern, but we allow others to do so and we reward them for it. We reward them so well, in fact, that those who piss in our cistern are wealthier than the rest of us. How do we submit? By not being radical enough. Or by not being thorough enough, which is the same thing."
"Want of imagination makes things unreal enough to be destroyed. By imagination I mean knowledge and love. I mean compassion. People of power kill children, the old send the young to die, because they have no imagination. They have power. Can you have power and imagination at the same time? Can you kill people you don’t know and have compassion for them at the same time?"
"We are alive within mystery, by miracle. "Life," wrote Erwin Chargaff, "is the continual intervention of the inexplicable." We have more than we can know. We know more than we can say. The constructions of language (which is to say the constructions of thought) are formed within experience, not the other way around. Finally we live beyond words, as also we live beyond computation and beyond theory. There is no reason whatever to assume that the languages of science are less limited than other languages."
"We are disposed, somewhat by culture and somewhat by nature, to solve our problems by violence, and even to enjoy doing so. And yet by now all of us must at least have suspected that our right to live, to be free, and to be at peace is not guaranteed by any act of violence. It can be guaranteed only by our willingness that all other persons should live, be free, and be at peace — and by our willingness to use or give our own lives to make that possible."
"We are going to have to gather up the fragments of knowledge and responsibilities that have been turned over to governments, corporations, and specialists, and put those fragments back together again in our own minds and in our families and household and neighborhoods."
"We are living in the most destructive and, hence, the most stupid period of the history of our species."
"We are now pretty obviously facing the possibility of a world that the supranational corporations, and the governments and educational systems that serve them, will control entirely for their own enrichment–and, incidentally and inescapably, for the impoverishment of all the rest of us."
"We are working well when we use ourselves as the fellow creatures of the plants, animals, materials, and other people we are working with. Such work is unifying, healing. It brings us home from pride and from despair, and places us responsible within the human estate. It defines us as we are: not too good to work with our bodies, but too good to work poorly or joylessly or selfishly or alone."
"We can start from where we are, with what we have, and imagine and work for the healings that are necessary. But we must begin by giving up any idea that we can bring about these healings without fundamental changes in the way we think and live. We face a choice that is starkly simple: we must change or be changed. If we fail to change for the better, then we will be changed for the worse."