Emotional, physical, and spiritual estrangement and ontological and religious doubt inform my personality, my thoughts, and my characters, which are, more often than not, masks for my own being and my being in the world - a world that frightens me insofar as I don't understand it.

I find it only natural for a storyteller to be interested in storytelling and, for anyone who spends the better part of his or her life writing fiction, it is hardly surprising that the pleasures, worries, and mechanics of fiction-making should enter the work.

I haven't the stature to critique one of our literature's great novels, Tobias; and I'm not one of those who believe The Adventures of Huckleberry Finn needs critiquing for literary or social reasons.

I admitted that I did not understand life. What I meant was that I am bewildered by human hearts and motivations, including my own.

The critique of social inequality, which is very much a part of my story, came about naturally from my recollection of Huck and Tom and the controversy surrounding [Mark] Twain's use of them and from my own passionate interest in civil rights, animal rights, and the right of Earth to survive humankind's reprehensible neglect of its stewardship.

My fictional worlds were those of a fabulist, of an intellectual fantasist. I was the lawgiver, and the countries and inhabitants of my imagination were answerable to me. If I wished for a man to levitate; to enter another's story by rowboat or by intoning a sentence or by performing a shadow-puppet play; if I wanted him to become a swarm of intelligent elementary particles and enter the Internet and travel into the past and far into the future, it was so.

I do believe we are actors in our own dramas, which, moment by moment, we ourselves write; that we are characters in our own fictions or those devised for us by someone or something else.