I heard Zen teacher one time talking about abortion, and he was saying the way that abortion makes bad karma is any time the person involved pretends that there's not a cost to the choice, one way or the other; whether you get it or don't get it, there's a cost. That's just basic responsibility, to admit that there's a cost. And the bad karma is when you pretend that the thing is free.

The switch that I'd like to throw on is the one that says, "Look, you're a human being whose mind is every bit as active as anybody else's. Your experiences are just as real." For that matter, even if they're even if they're crazy, they're valid. They occurred in this world so they're valid topics for literature.

When you're out there in America, meeting with regular people, it's a pretty mellow, relaxed, kind-hearted country. The direction from the top, from the President, is following mean-spirited tendencies: fear and undue caution and distrust of the other, so it's very depressing.

I think that fiction has a part to play in urging us, as a species, toward compassion.

This - where we are now - is where a culture gets to, when it has chosen, for many years, banality over intelligence, the literal over the immaterial or complex, materialism over spirituality. This is the result of many years of disrespecting the intellectual project - of a collective acceptance of the idea that thinking and reasoning and reading deeply in difficult text and being respectful of history are somehow "wimpy" or secondary.

Realism is to fiction what gravity is to walking: a confinement that allows dancing under the right circumstances.

It seems to me a worthy goal: try to create a representation of consciousness that's durable and truthful, i.e., that accounts, somewhat, for all the strange, tiny, hard-to-articulate, instantaneous, unwilled things that actually go on in our minds in the course of a given day, or even a given moment.