It was rumored, in 1946, that the hangman in Nuremberg adjusted the nooses of some of the condemned to magnify the pain of suffocation. Such sadism was not called for then and is not called for now. But if fornication is wrong, there is no denying that it can bring pleasure. The death of Saddam Hussein at rope's end brings a pleasure that is undeniable, and absolutely chaste in its provenance.
William F. Buckley
If there is such a thing as philosophical progress, then why - unlike scientific progress - is it so invisible? Philosophical progress is invisible because it is incorporated into our points of view. What was torturously secured by complex argument comes widely shared intuition, so obvious that we forget its provenance.
When I started in the comic book business, 'Art Of' books were strictly the provenance of the greats, like Rembrandt and Da Vinci. But times change, and so do attitudes. Now the comic is considered an art form, and I hope 'A Life in Words and Pictures' contributes a little to that art form's history.
One of the many quotes on love..."Love can come only with time and sentience. We learn it as we learn language--and some never learn it well. Love is like a tool, though it is not a tool; something strange and wonderful to use, difficult to master, and mysterious in its provenance.
Catherynne M. Valente
I told myself: 'I am surrounded by unknown things.' I imagined man without ears, suspecting the existence of sound as we suspect so many hidden mysteries, man noting acoustic phenomena whose nature and provenance he cannot determine. And I grew afraid of everything around me "" afraid of the air, afraid of the night. From the moment we can know almost nothing, and from the moment that everything is limitless, what remains? Does emptiness actually not exist? What does exist in this apparent emptiness?
Guy de Maupassant
I told myself: 'I am surrounded by unknown things.' I imagined man without ears, suspecting the existence of sound as we suspect so many hidden mysteries, man noting acoustic phenomena whose nature and provenance he cannot determine. And I grew afraid of everything around me - afraid of the air, afraid of the night. From the moment we can know almost nothing, and from the moment that everything is limitless, what remains? Does emptiness actually not exist? What does exist in this apparent emptiness?
Guy de Maupassant
Until relatively recently, mass political movements were still about basic rights of food, shelter, education and self sufficiency. The reasons fewer people vote these days, or turn up for political meetings, is that for the vast majority of us those rights have been fulfilled. These days it's in the adverts for mobile phones or foreign holidays where phrases like "Join the Revolution!" and "Cry Freedom!" are bandied about for a generation which knows nothing of their provenance. Just as now we have luxury illnesses to replace real ones, so now we have luxury politics.
They say it came from Africa, carried in the screams of the enslaved; that it was the death bane of the Tainos, uttered just as one world perished and another began; that it was a demon drawn into Creation through the nightmare door that was cracked open in the Antilles. Fukeº americanus, or more colloquially, fukeº - generally a curse or doom of some kind; specifically the Curse and the Doom of the New World. No matter what its name or provenance, it is believed that the arrival of Europeans on Hispaniola unleashed fukeº on the world, and we've all been in the shit ever since.
As Mr. R. U. Sayee has well said: 'It should be clear a priori that fairy lore must have developed as a result of modifications and accretions received in different countries and at many periods, though we must not overlook the part played by tradition in providing a mould that to some extent determines the nature of later additions.' It must also be self-evident that a great deal of confusion has been caused by the assumption that some spirit-types were fairies which in a more definite sense are certainly not of elfin provenance. In some epochs, indeed, Faerie appears to have been regarded as a species of limbo to which all 'pagan' spirits - to say nothing of defeated gods, monsters, and demons - could be banished, along with the personnel of Olympus and the rout of witchcraft. Such types, however, are usually fairly easy of detection.
She remembers in 1940 when the city's population had been called upon to donate all the metal objects they could spare. Married women were asked for their wedding rings. Florence's piazzas were thus heaped with enormous piles of tarnished rusting metal objects. There was something almost touching about the slapdash poverty of the contribution. Candelabras, door handles, pipes, bits of engines, tools. It later occurred to her that these bits of waste metal would in all probability be melted down and fashioned into weapons, ammunition maybe. That the candelabra she was looking at might end up lodged in someone's chest in the form of a bullet, someone who would never know that a household ornament of mysterious provenance would cause his death.
Too often, contemporary continental philosophers take the 'other' of philosophy to mean literature, but not religion, which is for them just a little too wholly other, a little beyond their much heralded tolerance of alterity. They retain an antagonism to religious texts inherited straight from the Enlightenment, even though they pride themselves on having made the axioms and dogmas of the Enlightenment questionable. But the truth is that contemporary continental philosophy is marked by the language of the call and the response, of the gift, of hospitality to the other, of the widow, the orphan and the stranger, and by the very idea of the 'wholly other, ' a discourse that any with the ears to hear knows has a Scriptural provenance and a Scriptural resonance. ("A Prologue", Journal of Philosophy and Scripture 1.1, Fall 2003, p. 1).
John D. Caputo
We can trace the communitarian fantasy that lies at the root of all humanism back to the model of a literary society, in which participation through reading the canon reveals a common love of inspiring messages. At the heart of humanism so understood we discover a cult or club fantasy: the dream of the portentous solidarity of those who have been chosen to be allowed to read. In the ancient world-indeed, until the dawn of the modern nation-states-the power of reading actually did mean something like membership of a secret elite; linguistic knowledge once counted in many places as the provenance of sorcery. In Middle English the word 'glamour' developed out of the word 'grammar'. The person who could read would be thought easily capable of other impossibilities.
Depression, somehow, is much more in line with society's notions of what women are all about: passive, sensitive, hopeless, helpless, stricken, dependent, confused, rather tiresome, and with limited aspirations. Manic states, on the other hand, seem to be more the provenance of men: restless, fiery, aggressive, volatile, energetic, risk taking, grandiose and visionary, and impatient with the status quo. Anger or irritability in men, under such circumstances, is more tolerated and understandable; leaders or takers of voyages are permitted a wider latitude for being temperamental. Journalists and other writers, quite understandably, have tended to focus on women and depression, rather than women and mania. This is not surprising: depression is twice as common in women as men. But manic-depressive illness occurs equally often in women and men, and, being a relatively common condition, mania ends up affecting a large number of women. They, in turn, often are misdiagnosed, receive poor, if any, psychiatric treatment, and are at high risk for suicide, alcoholism, drug abuse, and violence. But they, like men who have manic-depressive illness, also often contribute a great deal of energy, fire, enthusiasm, and imagination to the people and world around them.
Kay Redfield Jamison