J. M. Coetzee Quotes

Pain is truth; all else is subject to doubt.

His own opinion, which he does not air, is that the origin of speech lie in song, and the origins of song in the need to fill out with sound the overlarge and rather empty human soul.

Perhaps; but I am a difficult person to live with. My difficulty consists in not wanting to live with other people.

That was our first time together. Interesting, an interesting experience, but not earth-shaking. But then, I never expected it to be earth-shaking, not with him. What I was determined to avoid was emotional entanglement. A passing fling was one thing, an affair of the heart quite another. Of myself I was fairly sure. I was not about to lose my heart to a man about whom I knew next to nothing.

For himself, then. For his idea of the world, a world in which men do not use shovels to beat corpses into a more convenient shape for processing.

You are going to end up as one of those sad old men who poke around in rubbish bins.” “I’m going to end up in a hole in the ground... And so are you. So are we all.

But he cannot see a connection between the end of yearning and the end of poetry. Is that what growing up amounts to: growing out of yearning, of passion, of all intensities of the soul?

There is nothing more humanly beautiful than a woman's breasts. Nothing more humanly beautiful, nothing more humanly mysterious than why men should want to caress, over and over again, with paintbrush or chisel or hand, these oddly curved fatty sacs, and nothing more humanly endearing than our complicity (I mean the complicity of women) in their obsession.

It seemed to me that all things were possible on the island, all tyrannies and cruelties, though in small; and if, in despite of what was possible, we lived at peace with another, surely this was proof that certain laws unknown to us held sway, or else that we had been following the promptings of our hearts all this time, and our hearts had not betrayed us.

The gods, the immortals, were the inventors of death and corruption; yet with one or two notable exceptions they have lacked the courage to try their invention out on themselves.

You think you know what is just and what is not. I understand. We all think we know." I had no doubt, myself, then, that at each moment each one of us, man, woman, child, perhaps even the poor old horse turning the mill-wheel, knew what was just: all creatures come into the world bringing with them the memory of justice. "But we live in a world of laws," I said to my poor prisoner, "a world of the second-best. There is nothing we can do about that. We are fallen creatures. All we can do is to uphold the laws, all of us, without allowing the memory of justice to fade.

I see no marks of Wordsworths style of writing or style of thinking in my own work, yet Wordsworth is a constant presence when I write about human beings and their relations to the natural world.

As for September 11, let us not too easily grant the Americans possession of that date on the calendar. Like May 1 or July 14 or December 25, September 11 may seem full of significance to some people, while to other people it is just another day.

[Hariharan is] an outstanding writer.

Was it serious? I don't know. It certainly had serious consequences.

Where civilization entailed the corruption of barbarian virtues and the creation of dependent people, I decided, I was opposed to civilization.

I am not the we of anyone

All over the world, as governments retreat from their traditional duty to foster the common good and reconceive of themselves as mere managers of national economies, universities have been coming under pressure to turn themselves into training schools equipping young people with the skills required by a modern economy.

Some years ago I wrote a book called The House on Eccles Street. To write this book I had to think my way into the existence of Marion Bloom...Marion Bloom was a figment of James Joyce's imagination. If I can think my way into the existence of a being who has never existed, then I can think my way into the existence of a bat or a chimpanzee or an oyster, any being with whom I share the substrate of life.

I speak to the broken halves of all our selves and tell them to embrace, loving the worst in us equally with the best.

In order to be cruel we have to close our hearts to the suffering of the other.

Music expresses feeling, that is to say, gives shape and habitation to feeling, not in space but in time. To the extent that music has a history that is more than a history of its formal evolution, our feelings must have a history too. Perhaps certain qualities of feeling that found expression in music can be recorded by being notated on paper, have become so remote that we can no longer inhabit them as feelings, can get a grasp of them only after long training in the history and philosophy of music, the philosophical history of music, the history of music as a history of the feeling soul.

When we are stirred to lament the loss of the gods, it is more than likely the gods who are doing the stirring.

So it has come, the day of testing. Without warning, without fanfare, it is here, and he is in the middle of it. In his chest his heart hammers so hard that it too, in its dumb way, must know. How will they stand up to the testing, he and his heart?

State censorship presents itself as a bulwark between society and forces of subversion or moral corruption. To dismiss this account of its own motives by the state as insincere would be a mistake: it is a feature of the paranoid logic of the censoring mentality that virtue ... must be innocent, and therefore, unless protected, vulnerable to the wiles of vice.

I want to find a way of speaking to fellow human beings that will be cool rather than heated, philosophical rather than polemical, that will bring enlightenment rather than seeking to divide us into the righteous and the sinners, the saved and the damned, the sheep and the goats.

The writers who have the deepest influence on one are those one reads in ones more impressionable, early life, and often it is the more youthful works of those writers that leave the deepest imprint.

The mode of consciousness of nonhuman species is quite different from human consciousness.

His mind has become a refuge for old thoughts, idle, indigent, with nowhere else to go. He ought to chase them out, sweep the premises clean. But he does not care to do so, or does not care enough"(72).

Unimaginable perhaps; but the unimaginable is there to be imagined.

Truth is not spoken in anger. Truth is spoken, if it ever comes to be spoken, in love. The gaze of love is not deluded. It sees what is best in the beloved even when what is best in the beloved finds it hard to emerge into the light.

Temperament is fixed, set. The skull, followed by the temperament: the two hardest parts of the body. Follow your temperament. It is not a philosophy, It is a rule, like the Rule of St Benedict.

He would not mind hearing Petrus's story one day. But preferably not reduced to English. More and more he is convinced that English is an unfit medium for the truth of South Africa. Stretches of English code whole sentences long have thickened, lost their articulations, their articulateness, their articulatedness. Like a dinosaur expiring and settling in the mud, the language has stiffened. Pressed into the mold of English, Petrus's story would come out arthritic, bygone"(117).

I say that I represent this movement because my intellectual allegiances are clearly European, not African.

The idea of writer as sage is pretty much dead today. I would certainly feel very uncomfortable in the role.

I said to myself, 'If you don't sit down to it today, when will you ever sit down to it?'

Yet what happened in fact? In the middle of the night John woke up and saw me sleeping beside him with no doubt a look of peace on my face, even of bliss, bliss is not unattainable in this world. He saw me—saw me as I was at that moment—took fright, hurriedly strapped the armour back over his heart, this time with chains and a double padlock, and stole out into the darkness.

But it is the knowledge of how contingent my unease is, how dependent on a baby that wails beneath my window one day and does not wail the next, that brings the worst shame to me, the greatest indifference to annihilation. I know somewhat too much; and from this knowledge, once one has been infected, there seems to be no recovering. I ought never to have taken my lantern to see what was going on in the hut by the granary. On the other hand, there was no way, once I had picked up the lantern, for me to put it down again. The knot loops in upon itself; I cannot find the end.

Sleep is no longer a healing bath, a recuperation of vital forces, but an oblivion, a nightly brush with annihilation.

I tend to resist invitations to interpret my own fiction.

He continues to teach because it provides him with a livelihood; also because it teaches him humility, brings it home to him who he is in the world. The irony does not escape him: that the one who comes to teach learns the keenest of lessons, while those who come to learn learn nothing.

Our lies reveal as much about us as our truths

They have no consciousness therefore. Therefore what? Therefore we are free to use them for our own ends? Therefore we are free to kill them? Why? What is so special about the form of consciousness we recognize that makes killing a bearer of it a crime while killing an animal goes unpunished?...all this discussion of consciousness and whether animals have it is just a smokescreen. At bottom we protect our own kind. Thumbs up to human babies, thumbs down to veal calves.

The masters of information have forgotten about poetry, where words may have a meaning quite different from what the lexicon says, where the metaphoric spark is always one jump ahead of the decoding function, where another, unforeseen reading is always possible.

Denunciations of the manipulativeness of advertisers can unfortunately all too easily be turned on their heads into denunciations of the gullibility of consumers. Both are forms of scapegoating, neither accomplishes anything.

There are works of literature whose influence is strong but indirect because it is mediated through the whole of the culture rather than immediately through imitation. Wordsworth is the case that comes to mind.

When all else fails, philosophize.