Suppose it were perfectly certain that the life and fortune of each of us would some day depend upon our winning or losing a game of chess. Do you not think that we should all consider it to be our primary duty to learn at least the names of the pieces and how to position them on the chessboard?

The place is good. How good, one must have circumnavigated the globe to discover. Why not stay? Take root? But roots are chains. I have a terror of losing my freedom. Free, without ties, unpossessed by any possessions, free to do as one will, to go at a moment's notice wherever the fancy may suggest--it is good. But so is this place. Might it not be better? To gain freedom one sacrifices something [...] and all that these things and people signify. One sacrifices something--for a greater gain in knowledge, in understanding, in intensified living? I sometimes wonder.

Henry's universe was modeled on the highball. It was a mixture in which half a pint of the fizziest philosophical and scientific ideas all but drowned a small jigger of immediate experience, most of it strictly sexual. Broken reeds are seldom good mixers. They're far too busy with their ideas, their sensuality and their psychosomatic complaints to be able to take an interest in other people - even their own wives and children. They live in a state of the most profound voluntary ignorance, not knowing anything about anybody, but abounding in preconceived opinions about everything.

Suppose it were perfectly certain that the life and fortune of each of us would some day depend upon our winning or losing a game of chess. Do you not think that we should all consider it to be our primary duty to learn at least the names of the pieces and how to position them on the chessboard?

Perhaps it's good for one to suffer. Can an artist do anything if he's happy? Would he ever want to do anything? What is art, after all, but a protest against the horrible inclemency of life?

To the exponents of the Perennial Philosophy, the question whether Progress is inevitable or even real is not a matter of primary importance. For them, the important thing is that individual men and women should come to the unitive knowledge of the divine Ground, and what interests them in regard to the social environment is not its progressiveness or non-progressiveness (whatever those terms may mean), but the degree to which it helps or hinders individuals in the their advance towards man's final end.

The fact that people are shocked is the best proof that they need shocking.