Quotes - The Broom of the System - David Foster Wallace

The Broom of the System - David Foster Wallace 

“...that, to repeat what I heard for years and years and suspect you’ve been hearing over and over, yourself, something’s meaning is nothing more or less than its function. Et cetera et cetera et cetera. Has she done the thing with the broom with you? No? What does she use now? No. What she did with me--I must have been eight, or twelve, who remembers--was to sit me down in the kitchen and take a straw broom and start furiously sweeping the floor, and she asked me which part of the broom was more elemental, more fundamental, in my opinion, the bristles or the handle. The bristles or the handle. And I hemmed and hawed, and she swept more and more violently, and I got nervous, and finally when I said I supposed the bristles, because you could after a fashion sweep without the handle, by just holding on to the bristles, but couldn’t sweep with just the handle, she tackled me, and knocked me out of my chair, and yelled into my ear something like, ’Aha, that’s because you want to sweep with the broom, isn’t it? It’s because of what you want the broom for, isn’t it?’ Et cetera. And that if what we wanted a broom for was to break windows, then the handle was clearly the fundamental essence of the broom, and she illustrated with the kitchen window, and a crowd of the domestics gathered; but that if we wanted the broom to sweep with, see for example the broken glass, sweep sweep, the bristles were the thing’s essence. No? What now, then? With pencils? No matter. Meaning as fundamentalness. Fundamentalness as use. Meaning as use. Meaning as fundamentalness.”

That as people age, accumulate more and more private experiences, their sense of history tightens, narrows, becomes more personal? So that to the extent that they remember events of social importance, they remember only for example 'where they were' when such-and-such occurred. Et cetera et cetera. Objective events and data become naturally more and more subjectively colored.”

“Weight Watchers holds as a descriptive axiom the transparently true fact that for each of us the universe is deeply and sharply and completely divided into for example in my case, me, on one side, and everything else, on the other. This for each of us exhaustively defines the whole universe... And then they hold by a prescriptive axiom the undoubtedly equally true and inarguable fact that we each ought to desire our own universe to be as full as possible, that the Great Horror consists in an empty, rattling personal universe, one where one finds oneself with Self, on one hand, and vastly empty lonely spaces before Others begin to enter the picture at all, on the other. A non-full universe... The emptier one’s universe is, the worse it is... Weight Watchers perceives the problem as one involving the need to have as much Other around as possible, so that the relation is one of minimum Self to maximum Other... We each need a full universe. Weight Watchers and their allies would have us systematically decrease the Self-component of the universe, so that the great Other-set will be physically attracted to the now more physically attractive Self, and rush in to fill the void caused by that diminution of Self. Certainly not incorrect, but just as certainly only half of the range of valid solutions to the full-universe problem... Is my drift getting palpable? Just as in genetic engineering... There is always more than one solution... An autonomously full universe... Rather than diminishing Self to entice Other to fill our universe, we may also of course obviously choose to fill the universe with Self... Yes. I plan to grow to infinite size... There will of course eventually cease to be room for anyone else in the universe at all.” ―

Quotes - Everything and More: A Compact History of Infinity - David Foster Wallace

Everything and More: A Compact History of Infinity - David Foster Wallace 

“What exactly do ‘motion’ and ‘existence’ denote? We know that concrete particular things exist, and that sometimes they move. Does motion per se exist? In what way? In what way do abstractions exist? Of course, that last question is itself very abstract. Now you can probably feel the headache starting. There’s a special sort of unease or impatience with stuff like this. Like ‘What exactly is existence?’ or ‘What exactly do we mean when we talk about motion?’ The unease is very distinctive and sets in only at a certain level in the abstraction process—because abstraction proceeds in levels, rather like exponents or dimensions. Let’s say ‘man’ meaning some particular man is Level One. ‘Man’ meaning the species is Level Two. Something like ‘humanity’ or ‘humanness’ is Level Three; now we’re talking about the abstract criteria for something qualifying as human. And so forth. Thinking this way can be dangerous, weird. Thinking abstractly enough about anything … surely we’ve all had the experience of thinking about a word—‘pen,’ say—and of sort of saying the word over and over to ourselves until it ceases to denote; the very strangeness of calling something a pen begins to obtrude on the consciousness in a creepy way, like an epileptic aura.”

Quotes from David Foster Wallace - Consider the Lobster

Consider the Lobster and Other Essays - David Foster Wallace 

“...in real life I always seem to have a hard time winding up a conversation or asking somebody to leave, and sometimes the moment becomes so delicate and fraught with social complexity that I'll get overwhelmed trying to sort out all the different possible ways of saying it and all the different implications of each option and will just sort of blank out and do it totally straight -- 'I want to terminate the conversation and not have you be in my apartment anymore' -- which evidently makes me look either as if I'm very rude and abrupt or as if I'm semi-autistic and have no sense of how to wind up a conversation gracefully...I've actually lost friends this way.”

“It's not that students don't "get" Kafka's humor but that we've taught them to see humor as something you get -- the same way we've taught them that a self is something you just have. No wonder they cannot appreciate the really central Kafka joke -- that the horrific struggle to establish a human self results in a self whose humanity is inseparable from that horrific struggle. That our endless and impossible journey toward home is in fact our home. It's hard to put into words up at the blackboard, believe me. You can tell them that maybe it's good they don't "get" Kafka. You can ask them to imagine his art as a kind of door. To envision us readers coming up and pounding on this door, pounding and pounding, not just wanting admission but needing it, we don't know what it is but we can feel it, this total desperation to enter, pounding and pushing and kicking, etc. That, finally, the door opens...and it opens outward: we've been inside what we wanted all along. Das ist komisch.”

“Lonely people tend, rather, to be lonely because they decline to bear the psychic costs of being around other humans. They are allergic to people. People affect them too strongly.”

“But the young educated adults of the 90s -- who were, of course, the children of the same impassioned infidelities and divorces Mr. Updike wrote about so beautifully -- got to watch all this brave new individualism and self-expression and sexual freedom deteriorate into the joyless and anomic self-indulgence of the Me Generation. Today's sub-40s have different horrors, prominent among which are anomie and solipsism and a peculiarly American loneliness: the prospect of dying without once having loved something more than yourself.”

censorship always serves the status quo.”

“Is it possible really to love other people? If I’m lonely and in pain, everyone outside me is potential relief—I need them. But can you really love what you need so badly? Isn’t a big part of love caring more about what the other person needs? How am I supposed to subordinate my own overwhelming need to somebody else’s needs that I can’t even feel directly? And yet if I can’t do this, I’m damned to loneliness, which I definitely don’t want … so I’m back at trying to overcome my selfishness for self-interested reasons.” 

“A true Democratic Spirit is up there with religious faith and emotional maturity and all those other top-of-the-Maslow-Pyramid-type qualities that people spend their whole lives working on. A Democratic Spirit's constituent rigor and humility and self-honesty are, in fact, so hard to maintain on certain issues that it's almost irresistibly tempting to fall in with some established dogmatic camp and to follow that camp's line on the issue and to let your position harden within the camp and become inflexible and to believe that the other camps are either evil or insane and to spend all your time and energy trying to shout over them.”

“Is it possible that future generations will regard our present agribuisness and eating practices in much the same way we now view Nero's entertainments or Mengele's experiments? My own initial reaction is that such a comparison is hysterical, extreme - and yet the reason it seems extreme to me appears to be that I believe animals are less morally important than human beings; and when it comes to defending such a belief, even to myself, I have to acknowledge that (a) I have an obvious selfish interest in this belief, since I like to eat certain kinds of animals and want to be able to keep doing it, and (b) I haven't succeeded in working out any sort of personal ethical system in which the belief is truly defensible instead of just selfishly convenient.”

Quotes from David Foster Wallace - Oblivion

Oblivion - David Foster Wallace 

“What goes on inside is just too fast and huge and all interconnected for words to do more than barely sketch the outlines of at most one tiny little part of it at any given instant.”

“The truth is you already know what it's like. You already know the difference between the size and speed of everything that flashes through you and the tiny inadequate bit of it all you can ever let anyone know. As though inside you is this enormous room full of what seems like everything in the whole universe at one time or another and yet the only parts that get out have to somehow squeeze out through one of those tiny keyholes you see under the knob in older doors. As if we are all trying to see each other through these tiny keyholes.

But it does have a knob, the door can open. But not in the way you think...The truth is you've already heard this. That this is what it's like. That it's what makes room for the universes inside you, all the endless inbent fractals of connection and symphonies of different voices, the infinities you can never show another soul. And you think it makes you a fraud, the tiny fraction anyone else ever sees? Of course you're a fraud, of course what people see is never you. And of course you know this, and of course you try to manage what part they see if you know it's only a part. Who wouldn't? It's called free will, Sherlock. But at the same time it's why it feels so good to break down and cry in front of others, or to laugh, or speak in tongues, or chant in Bengali--it's not English anymore, it's not getting squeezed through any hole.

So cry all you want, I won't tell anybody.”

“The paradoxical intercourse of audience and celebrity. The suppressed awareness that the whole reason ordinary people found celebrity fascinating was that they were not, themselves, celebrities. That wasn't quite it. (....) It was more the deeper, more tragic and universal conflict of which the celebrity paradox was a part. The conflict between the subjective centrality of our own lives versus our awareness of its objective insignificance. Atwater knew - as did everyone at Style, though by some strange unspoken consensus it was never said aloud - that this was the single great informing conflict of the American psyche. The management of insignificance. It was the great syncretic bond of US monoculture. It was everywhere, at the root of everything - of impatience in long lines, of cheating on taxes, of movements in fashion and music and art, of marketing. In particular, he thought it was alive in the paradoxes of audience. It was the feeling that celebrities were your intimate friends, coupled with the inchoate awareness that that untold millions of people felt the same way - and that the celebrities themselves did not. Atwater had had contact with a certain number of celebrities (there was no way to avoid it at BSG), and they were not, in his experience, very friendly or considerate people. Which made sense when one considered that celebrities were not actually functioning as real people at all, but as something more like symbols of themselves.”

“If I understand you right,' he says, 'you're saying that you're basically a calculating manipulative person who always says what you think will get somebody to approve of you or form some impression of you you think you want.' I told him that was maybe a little simplistic but basically accurate, and he said further that as he understood it I was saying that I felt as if I was trapped in this false way of being and unable ever to be really open and tell the truth irregardless of whether it'd make me look good in others' eyes or not. And I somewhat resignedly said yes, and that I seemed always to have had this fraudulent, calculating part of my brain firing way all the time, as if I were constantly playing chess with everybody and figuring out that if I wanted them to move a certain way I had to move in such a way as to induce them to move that way. He asked if I ever played chess, and I told him I used to in middle school but quit because I couldn't be as good as I eventually wanted to be, how frustrating it was to get just good enough to know what getting really good at it would be like but not being able to get that good, etc.”

“I balked at trying antidepressants, I just couldn't see myself taking pills to try to be less of a fraud.”

“(..)-Dr. G. would later say that the whole "my whole life flashed before me" phenomenon at the end is more like being a whitecap on the surface of the ocean, meaning that it's only at the moment you subside and start sliding back in that you're really even aware there's an ocean at all. When you're up and out there as a whitecap you might talk and act as if you know you're just a whitecap on the ocean, but deep down you don't think there's really an ocean at all. It's almost impossible to. Or like a leaf that doesn't believe in the tree it's part of, etc. There are all sorts of ways to try to express it.” 

“Atwater knew — as did everyone at Style, though by some strange unspoken consensus it was never said aloud — that this was the single great informing conflict of the American psyche. The management of insignificance. It was the great syncretic bond of US monoculture.”

Quotes from David Foster Wallace - The Pale King

The Pale King - David Foster Wallace 

“How odd I can have all this inside me and to you it’s just words.”

The underlying bureaucratic key is the ability to deal with boredom. To function effectively in an environment that precludes everything vital and human. To breathe, so to speak, without air.

The key is the ability, whether innate or conditioned, to find the other side of the rote, the picayune, the meaningless, the repetitive, the pointlessly complex. To be, in a word, unborable.  It is the key to modern life. If you are immune to boredom, there is literally nothing you cannot accomplish”

“Gentlemen, here is a truth: Enduring tedium over real time in a confined space is what real courage is.... True heroism is minutes, hours, weeks, year upon year of the quiet, precise, judicious exercise of probity and care--with no one there to see or cheer.  This is the world.”

“The truth is that the heroism of your childhood entertainments was not true valor. It was theatre. The grand gesture, the moment of choice, the mortal danger, the external foe, the climactic battle whose outcome resolves all--all designed to appear heroic, to excite and gratify and audience. Gentlemen, welcome to the world of reality--there is no audience. No one to applaud, to admire. No one to see you. Do you understand? Here is the truth--actual heroism receives no ovation, entertains no one. No one queues up to see it. No one is interested.”

“I learned that the world of men as it exists today is a bureaucracy. This is an obvious truth, of course, though it is also one the ignorance of which causes great suffering.

But moreover, I discovered, in the only way that a man ever really learns anything important, the real skill that is required to succeed in a bureaucracy. I mean really succeed: do good, make a difference, serve. I discovered the key. This key is not efficiency, or probity, or insight, or wisdom. It is not political cunning, interpersonal skills, raw IQ, loyalty, vision, or any of the qualities that the bureaucratic world calls virtues, and tests for. The key is a certain capacity that underlies all these qualities, rather the way that an ability to breathe and pump blood underlies all thought and action. 

“Hear this or not, as you will. Learn it now, or later -- the world has time. Routine, repetition, tedium, monotony, ephemeracy, inconsequence, abstraction, disorder, boredom, angst, ennui -- these are the true hero's enemies, and make no mistake, they are fearsome indeed. For they are real.”

“...and suddenly it occurred to him that the birds, whose twitters and repeated songs sounded so pretty and affirming of nature and the coming day, might actually, in a code known only to other birds, be the birds each saying 'Get away' or 'This branch is mine!' or 'This tree is mine! I'll kill you! Kill, kill!' Or any other manner of dark, brutal, or self-protective stuff—they might be listening to war cries. The thought came from nowhere and made his spirits dip for some reason.”

“The next suitable person you’re in light conversation with, you stop suddenly in the middle of the conversation and look at the person closely and say, “What’s wrong?” You say it in a concerned way. He’ll say, “What do you mean?” You say, “Something’s wrong. I can tell. What is it?” And he’ll look stunned and say, “How did you know?” He doesn’t realize something’s always wrong, with everybody.  Often more than one thing. He doesn’t know everybody’s always going around all the time with something wrong and believing they’re exerting great willpower and control to keep other people, for whom they think nothing’s ever wrong, from seeing it. This is the way of people. Suddenly ask what’s wrong and whether they open up and spill their guts or deny it and pretend you’re off, they’ll think you’re perceptive and understanding. They’ll either be grateful, or they’ll be frightened and avoid you from then on. Both reactions have their uses, as we’ll get to. You can play it either way. This works over 90 percent of the time.”

actual TV in waiting rooms, supermarkets' checkouts, airports' gates, SUVs' backseats. Walkmen, iPods, BlackBerries, cell phones that attach to your head. The terror of silence with nothing diverting to do. I can't think anyone really believes that today's so-called 'information society' is just about information. Everyone knows it's about something else, way down.”

“What he'd do, he'd never go out to the length of the chain. He'd never even get out to where the chain got tight. Even if the mailman pulled up, or a salesman. Out of dignity, this dog pretended like he chose this one area to stay in that just happened to be inside the length of the chain. Nothing outside of that area right there interested him. He just had zero interest. So he never noticed the chain. He didn't hate it. The chain. He just up and made it not relevant. maybe he wasn't pretending--maybe he really up and chose that little circle for his own world. He had a power to him. All of his life on that chain.” 

“Corporations are getting better and better at seducing us into thinking the way they think—of profits as the telos and responsibility as something to be enshrined in symbol and evaded in reality. Cleverness as opposed to wisdom. Wanting and having instead of thinking and making. We cannot stop it. I suspect what’ll happen is that there will be some sort of disaster—depression, hyperinflation—and then it’ll be showtime: We’ll either wake up and retake our freedom or we’ll fall apart utterly. Like Rome—conqueror of its own people.”

Quotes from David Foster Wallace - This is Water

This is Water: Some Thoughts Delivered on a Significant Occasion about Living a Compassionate Life - David Foster Wallace

“Because here's something else that's weird but true: in the day-to day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship—be it JC or Allah, be it YHWH or the Wiccan Mother Goddess, or the Four Noble Truths, or some inviolable set of ethical principles—is that pretty much anything else you worship will eat you alive. If you worship money and things, if they are where you tap real meaning in life, then you will never have enough, never feel you have enough. It's the truth. Worship your body and beauty and sexual allure and you will always feel ugly. And when time and age start showing, you will die a million deaths before they finally grieve you. On one level, we all know this stuff already. It's been codified as myths, proverbs, clichés, epigrams, parables; the skeleton of every great story. The whole trick is keeping the truth up front in daily consciousness.”

Worship power, you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out. But the insidious thing about these forms of worship is not that they're evil or sinful, it's that they're unconscious. They are default settings.

They're the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that's what you're doing.”

“If you worship money and things — if they are where you tap real meaning in life — then you will never have enough. Never feel you have enough. It’s the truth. Worship your own body and beauty and sexual allure and you will always feel ugly, and when time and age start showing, you will die a million deaths before they finally plant you. On one level, we all know this stuff already — it’s been codified as myths, proverbs, clichés, bromides, epigrams, parables: the skeleton of every great story. The trick is keeping the truth up-front in daily consciousness. Worship power — you will feel weak and afraid, and you will need ever more power over others to keep the fear at bay. Worship your intellect, being seen as smart — you will end up feeling stupid, a fraud, always on the verge of being found out. And so on.”

“Look, the insidious thing about these forms of worship is not that they're evil or sinful; it is that they are unconscious. They are default-settings. They're the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that's what you're doing. And the world will not discourage you from operating on your default-settings, because the world of men and money and power hums along quite nicely on the fuel of fear and contempt and frustration and craving and the worship of self. Our own present culture has harnessed these forces in ways that have yielded extraordinary wealth and comfort and personal freedom. The freedom to be lords of our own tiny skull-sized kingdoms, alone at the center of all creation. This kind of freedom has much to recommend it. But of course there are all different kinds of freedom, and the kind that is most precious you will not hear much talked about in the great outside world of winning and achieving and displaying. The really important kind of freedom involves attention, and awareness, and discipline, and effort, and being able truly to care about other people and to sacrifice for them, over and over, in myriad petty little unsexy ways, every day. That is real freedom.  The alternative is unconsciousness, the default-setting, the “rat race” — the constant gnawing sense of having had and lost some infinite thing.” 

“Learning how to think" really means learning how to exercise some control over how and what you think.  It means being conscious and aware enough to choose what you pay attention to and to choose how you construct meaning from experience.  Because if you cannot or will not exercise this kind of choice in adult life, you will be totally hosed.”

“I know that this stuff probably doesn't sound fun and breezy or grandly inspirational. What it is, so far as I can see, is the truth with a whole lot of rhetorical bullshit pared away. Obviously, you can think of it whatever you wish. But please don't dismiss it as some finger-wagging Dr. Laura sermon. None of this is about morality, or religion, or dogma, or big fancy questions of life after death. The capital- T Truth is about life before death. It is about making it to 30, or maybe 50, without wanting to shoot yourself in the head. It is about simple awareness — awareness of what is so real and essential, so hidden in plain sight all around us, that we have to keep reminding ourselves, over and over: “This is water, this is water.”  It is unimaginably hard to do this, to stay conscious and alive, day in and day out.”

“There are these two young fish swimming along and they happen to meet an older fish swimming the other way, who nods at them and says "Morning, boys. How's the water?" And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes "What the hell is water?".....

It is about the real value of a real education, which has almost nothing to do with knowledge, and everything to do with simple awareness; awareness of what is so real and essential, so hidden in plain sight all around us, all the time, that we have to keep reminding ourselves over and over:  "This is water."  "This is water.”

“It is extremely difficult to stay alert & attentive instead of getting hypnotized by the constant monolog inside your head.”

“the patriotic or religious bumper stickers always seem to be on the biggest, most disgustingly selfish vehicles driven by the ugliest, most inconsiderate and aggressive drivers, who are usually talking on cell phones as they cut people off in order to get just twenty stupid feet ahead in the traffic jam...”

Quotes from David Foster Wallace - Infinite Jest

Quotes: David Foster Wallace- from Infinite Jest

The Ego

“Everybody is identical in their secret unspoken belief that way deep down they are different from everyone else.”

 “You will become way less concerned with what other people think of you when you realize how seldom they do.”

“But someone sometime let you forget how to choose, and what. Someone let your peoples forget it was the only thing of importance, choosing. . . How to choose any but a child's greedy choices if there is no loving-filled father to guide, inform, teach the person how to choose? How is there freedom to choose if one does not learn how to choose?”

“We all have our little solipsistic delusions, ghastly intuitions of utter singularity: that we are the only one in the house who ever fills the ice-cube tray, who unloads the clean dishwasher, who occasionally pees in the shower, whose eyelid twitches on first dates; that only we take casualness terribly seriously; that only we fashion supplication into courtesy; that only we hear the whiny pathos in a dog’s yawn, the timeless sigh in the opening of the hermetically-sealed jar, the splattered laugh in the frying egg, the minor-D lament in the vacuum’s scream; that only we feel the panic at sunset the rookie kindergartner feels at his mother’s retreat. That only we love the only-we. That only we need the only-we. Solipsism binds us together, J.D. knows. That we feel lonely in a crowd; stop not to dwell on what’s brought the crowd into being. That we are, always, faces in a crowd.”

“We are all dying to give our lives away to something, maybe. God or Satan, politics or grammar, topology or philately - the object seemed incidental to this will to give ourselves away, utterly. To games or needles, to some other person. Something pathetic about it. A flight-from in the form of a plunging-into. Flight from exactly what? These rooms, blandly filled with excrement and heat? To what purpose?”

It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self's most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency — sitting or standing, doing or resting, speaking or keeping silent, living or dying — are not just unpleasant but literally horrible.

“life's endless war against the self you cannot live without.”

Choose your attachments carefully. Choose your temple of fanaticism with great care.

That the people to be the most frightened of are the people who are the most frightened. That it takes great personal courage to let yourself appear weak. That no single, individual moment is in and of itself unendurable.

That other people can often see things about you that you yourself cannot see, even if those people are stupid. That having a lot of money does not immunize people from suffering or fear. That trying to dance sober is a whole different kettle of fish.

That different people have radically different ideas of basic personal hygiene.  That, perversely, it is often more fun to want something than to have it.  That if you do something nice for somebody in secret, anonymously, without letting the person you did it for know it was you or anybody else know what it was you did or in any way or form trying to get credit for it, it’s almost its own form of intoxicating buzz.  That anonymous generosity, too, can be abused.  That it is permissible to want.  That everybody is identical in their unspoken belief that way deep down they are different from everyone else. That this isn’t necessarily perverse.  That there might not be angels, but there are people who might as well be angels.”

“This wise old whiskery fish swims up to three young fish and goes, 'Morning, boys, how's the water?' and swims away; and the three young fish watch him swim away and look at each other and go, 'What the fuck is water?' and swim away.”

“Try to let what is unfair teach you…what is unfair can be a stern but invaluable teacher…you can be shaped, or you can be broken. There is not much in between. Try to learn. Be coachable. Try to learn from everybody, especially those who fail. This is hard.”

“That it takes great personal courage to let yourself appear weak.”

“And then also, again, still, what are those boundaries, if they’re not baselines, that contain and direct its infinite expansion inward, that make tennis like chess on the run, beautiful and infinitely dense? The true opponent, the enfolding boundary, is the player himself. Always and only the self out there, on court, to be met, fought, brought to the table to hammer out terms. The competing boy on the net’s other side: he is not the foe: he is more the partner in the dance. He is the what is the word excuse or occasion for meeting the self. As you are his occasion. Tennis’s beauty’s infinite roots are self-competitive. You compete with your own limits to transcend the self in imagination and execution. Disappear inside the game: break through limits: transcend: improve: win. Which is why tennis is an essentially tragic enterprise… You seek to vanquish and transcend the limited self whose limits make the game possible in the first place. It is tragic and sad and chaotic and lovely. All life is the same, as citizens of the human State: the animating limits are within, to be killed and mourned, over and over again…Mario thinks hard again. He’s trying to think of how to articulate something like: But then is battling and vanquishing the self the same as destroying yourself? Is that like saying life is pro-death? … And then but so what’s the difference between tennis and suicide, life and death, the game and its own end?”

“so full of himself he could have shit limbs.”

Loneliness

“I think there must be probably different types of suicides. I'm not one of the self-hating ones. The type of like "I'm shit and the world'd be better off without poor me" type that says that but also imagines what everybody'll say at their funeral. I've met types like that on wards. Poor-me-I-hate-me-punish-me-come-to-my-funeral. Then they show you a 20 X 25 glossy of their dead cat. It's all self-pity bullshit. It's bullshit. I didn't have any special grudges. I didn't fail an exam or get dumped by anybody. All these types. Hurt themselves. I didn't want to especially hurt myself. Or like punish. I don't hate myself. I just wanted out. I didn't want to play anymore is all. I wanted to just stop being conscious. I'm a whole different type. I wanted to stop feeling this way. If I could have just put myself in a really long coma I would have done that. Or given myself shock I would have done that. Instead.”

“... That no single, individual moment is in and of itself unendurable.”

...Hal, who’s empty but not dumb, theorizes privately that what passes for hip cynical transcendence of sentiment is really some kind of fear of being really human, since to be really human (at least as he conceptualizes it) is probably to be unavoidably sentimental and naive and goo-prone and generally pathetic, is to be in some basic interior way forever infantile, some sort of not-quite-right-looking infant dragging itself anaclitically around the map, with big wet eyes and froggy-soft skin, huge skull, gooey drool. One of the really American things about Hal, probably, is the way he despises what it is he’s really lonely for: this hideous internal self, incontinent of sentiment and need, that pules and writhes just under the hip empty mask, anhedonia.”

“That having sex with someone you do not care for feels lonelier than not having sex in the first place, afterward.  That it is permissible to want.  That everybody is identical in their secret unspoken belief that way deep down they are different from everyone else. That this isn't necessarily perverse.  That there might not be angels, but there are people who might as well be angels.  That God — unless you're Charlton Heston, or unhinged, or both — speaks and acts entirely through the vehicle of human beings, if there is a God.  That God might regard the issue of whether you believe there's a God or not as fairly low on his/her/its list of things s/he/it's interested in re you.”

“...loneliness is not a function of solitude.”

“It's of some interest that the lively arts of the millennial U.S.A. treat anhedonia and internal emptiness as hip and cool. It's maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it's the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip—and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It's more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, to be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent.”

“Don’t cry, Booboo. Remember the flag only halfway up the pole? Booboo, there are two ways to lower a flag to half-mast. Are you listening? Because no shit I really have to sleep here in a second.  So listen - one way to lower the flag to half mast is just to lower the flag. There’s another way though. You can also just raise the pole. You can raise the pole to like twice its original height. You get me? You understand what I mean, Mario?”

“A U.S. of modern A. where the State is not a team or a code, but a sort of sloppy intersection of desires and fears, where the only public consensus a boy must surrender to is the acknowledged primacy of straight-line pursuing this flat and short-sighted idea of personal happiness: The happy pleasure of the person alone, yes?”

“One of the really American things about Hal, probably, is the way he despises what it is he's really lonely for”

Addiction

“--and then you're in serious trouble, very serious trouble, and you know it, finally, deadly serious trouble, because this Substance you thought was your one true friend, that you gave up all for, gladly, that for so long gave you relief from the pain of the Losses your love of that relief caused, your mother and lover and god and compadre, has finally removed its smily-face mask to reveal centerless eyes and a ravening maw, and canines down to here, it's the Face In The Floor, the grinning root-white face of your worst nightmares, and the face is your own face in the mirror, now, it's you, the Substance has devoured or replaced and become you, and the puke-, drool- and Substance-crusted T-shirt you've both worn for weeks now gets torn off and you stand there looking and in the root-white chest where your heart (given away to It) should be beating, in its exposed chest's center and centerless eyes is just a lightless hole, more teeth, and a beckoning taloned hand dangling something irresistible, and now you see you've been had, screwed royal, stripped and fucked and tossed to the side like some stuffed toy to lie for all time in the posture you land in. You see now that It's your enemy and your worst personal nightmare and the trouble It's gotten you into is undeniable and you still can't stop. Doing the Substance now is like attending Black Mass but you still can't stop, even though the Substance no longer gets you high. You are, as they say, Finished. You cannot get drunk and you cannot get sober; you cannot get high and you cannot get straight. You are behind bars; you are in a cage and can see only bars in every direction. You are in the kind of a hell of a mess that either ends lives or turns them around.”

“If, by the virtue of charity or the circumstance of desperation, you ever chance to spend a little time around a Substance-recovery halfway facility like Enfield MA's state-funded Ennet House, you will acquire many exotic new facts [...] That certain persons simply will not like you no matter what you do. Then that most nonaddicted adult civilians have already absorbed and accepted this fact, often rather early on [...] That sleeping can be a form of emotional escape and can with sustained effort be abused [...] That purposeful sleep-deprivation can also be an abusable escape. That gambling can be an abusable escape, too, and work, shopping, and shoplifting, and sex, and abstention, and masturbation, and food, and exercise, and meditation/prayer [...] That loneliness is not a function of solitude [...] That if enough people in a silent room are drinking coffee it is possible to make out the sound of steam coming off the coffee. That sometimes human beings have to just sit in one place and, like, hurt [...] That there is such a thing as raw, unalloyed, agendaless kindness [...] That the effects of too many cups of coffee are in no way pleasant or intoxicating [...] That if you do something nice for somebody in secret, anonymously, without letting the person you did it for know it was you or anybody else know what it was you did or in any way or form trying to get credit for it, it's almost its own form of intoxicating buzz.  That anonymous generosity, too, can be abused [...] That it is permissible to want [...]  That there might not be angels, but there are people who might as well be angels.”

God

“...when he kneels at other times and prays or meditates or tries to achieve a Big-Picture spiritual understanding of God as he can understand Him, he feels Nothing — not nothing, but Nothing, an edgeless blankness that somehow feels worse than the sort of unconsidered atheism he Came In with.”

“(She) says that she's finding it especially hard to take when these earnest ravaged folks at the lectern say they're `Here But For the Grace of God,' except that's not the strange thing she says, because when Gately nods hard and starts to interject about `It was the same for--' and wants to launch into a fairly standard Boston AA agnostic-soothing riff about the `God' in the slogan being just shorthand for a totally subjective and up-to-you `Higher Power' and AA being merely spiritual instead of dogmatically religious, a sort of benign anarchy of subjective spirit, Joelle cuts off his interjection and says that but that her trouble with it is that `But For the Grace of God' is a subjunctive, a counterfactual, she says, and can make sense only when introducing a conditional clause, like e.g. `But For the Grace of God I would have died on Molly Notkin's bathroom floor,' so that an indicative transposition like `I'm here But For the Grace of God' is, she says, literally senseless, and regardless of whether she hears it or not it's meaningless, and that the foamy enthusiasm with which these folks can say what in fact means nothing at all makes her want to put her head in a Radarange at the thought that Substances have brought her to the sort of pass where this is the sort of language she has to have Blind Faith in.”

“Todd, trust math. As in Matics, Math E. First-order predicate logic. Never fail you. Quantities and their relation. Rates of change. The vital statistics of God or equivalent. When all else fails. When the boulder's slid all the way back to the bottom. When the headless are blaming. When you do not know your way about. You can fall back and regroup around math. Whose truth is deductive truth. Independent of sense or emotionality. The syllogism. The identity. Modus Tollens. Transitivity. Heaven's theme song. The night light on life's dark wall, late at night. Heaven's recipe book. The hydrogen spiral. The methane, ammonia, H2O. Nucleic acids. A and G, T and C. The creeping inevibatility. Caius is mortal. Math is not mortal. What it is is: listen: it's true.”

“[...] at this point the God-understanding stuff kind of makes him want to puke, from fear. Something you can't see or hear or touch or smell: OK. All right. But something you can't even feel? Because that's what he feels when he tries to understand something to really sincerely pray to. Nothingness. He says when he tries to pray he gets this like image in his mind's eye of the brainwaves or whatever of his prayers going out and out, with nothing to stop them, going, going, radiating out into like space and outliving him and still going and never hitting Anything out there, much less Something with an ear. Much much less Something with an ear that could possibly give a rat's ass.”

Odds and Ends

“Try to learn to let what is unfair teach you.”

“It did what all ads are supposed to do: create an anxiety relievable by purchase.”

“It's weird to feel like you miss someone you're not even sure you know.”

“What metro Boston AAs are trite but correct about is that both destiny's kisses and its dope-slaps illustrate an individual person's basic personal powerlessness over the really meaningful events in their life: i.e almost nothing important that ever happens to you happens because you engineer it. Destiny has no beeper; destiny always leans trenchcoated out of an alley with some sort of Psst that you usually can't even hear because you're in such a rush to or from something important you've tried to engineer.” ―

“That sometimes human beings have to just sit in one place and, like, hurt. That you will become way less concerned with what other people think of you when you realize how seldom they do. That there is such a thing as raw, unalloyed, agendaless kindness. That it is possible to fall asleep during an anxiety attack. That concentrating on anything is very hard work.”

“What if sometimes there is no choice about what to love? What if the temple comes to Mohammed? What if you just love? without deciding? You just do: you see her and in that instant are lost to sober account-keeping and cannot choose but to love?”

“Please learn the pragmatics of expressing fear: sometimes words that seem to express really invoke.  This can be tricky.”

“The boy, who did everything well and with a natural unslumped grace the wraith himself had always lacked, and whom the wraith had been so terribly eager to see and hear and let him (the son) know he was seen and heard, the son had become a steadily more and more hidden boy, toward the wraith's life's end; and no one else in the wraith and the boy's nuclear family would see or acknowledge this, the fact that the graceful and marvelous boy was disappearing, right before their eyes. They looked but did not see his invisibility.”

I believe the only real monsters might be the type of liar where there's simply no way to tell.  The ones who give nothing away.”

“...the sun would leave my sky if I couldn't assume you'd simply come and tell me you were sad.”

maybe the Prettiest Girl Of All Time (Prettiest G.O.A.T.),

“Their handshake looked, for the first split-second he looked, like C.T. was jacking off and the little girl was going Sieg Heil.”

“He says I was around five and crying and was vividly red in the cold spring air. I was saying something over and over; he couldn’t make it out until our mother saw me and shut down the tiller, ears ringing, and came over to see what I was holding out. This turned out to have been a large patch of mold—Orin posits from some dark corner of the Weston home’s basement, which was warm from the furnace and flooded every spring. The patch itself he describes as horrific: darkly green, glossy, vaguely hirsute, speckled with parasitic fungal points of yellow, orange, red. Worse, they could see that the patch looked oddly incomplete, gnawed-on; and some of the nauseous stuff was smeared around my open mouth. ‘I ate this,”

“I am not sure whether you could call this abuse, but when I was (long ago) abroad in the world of dry men, I saw parents, usually upscale and educated and talented and functional and white, patient and loving and supportive and concerned and involved in their children’s lives, profilgate with compliments and diplomatic with constructive criticism, loquacious in their pronouncements of unconditional love for and approval of their children, conforming to every last jot-tittle in any conceivably definition of a good parent, I saw parent after unimpeachable parent who raised kids who were (a) emotionally retarded or (b) lethally self-indulgent or (c) chronically depressed or (d) borderline psychotic or (e) consumed with narcissistic self-loathing or (f) neurotically driven/addicted or (g) variously psychosomatically Disabled or (h) some conjunctive permutation of (a) … (g).

Why is this. Why do many parents who seem relentlessly bent on producing children who feel they are good persons deserving of love produce children who grow to feel they are hideous persons not deserving of love who just happen to have lucked into having parents so marvelous that the parents love them even though they are hideous?

Is it a sign of abuse if a mother produces a child who believes not that he is innately beautiful and lovable and deserving of magnificent maternal treatment but somehow that he is a hideous unlovable child who has somehow lucked in to having a really magnificent mother? Probably not.

But could such a mother then really be all that magnificent, if that’s the child’s view of himself?

“somebody had taken an old disk of McCartney and the Wings - as in the historical Beatles's McCartney - taken and run it through a Kurtzweil remixer and removed every track on the songs except the tracks of poor old Mrs. Linda McCartney singing backup and playing tambourine....

Poor old Mrs. Linda McCartney just fucking could not sing, and having her shaky off-key little voice flushed from the cover of the whole slick multitrack corporate sound and pumped up to solo was to Gately unspeakably depressing - her voice sounding so lost, trying to hide and bury itself inside the pro backups' voices; Gately imagined Mrs. Linda McCartney - in his Staff room's wall's picture a kind of craggy-face blonde - imagined her standing there lost in the sea of her husband's pro noise, feeling low esteem and whispering off-key, not knowing quite when to shake her tambourine: C's depressing CD was past cruel, it was somehow sadistic-seeming, like drilling a peephole in the wall of a handicapped bathroom.”

Quotes from One Nation Under God by Kevin Kruse

Quotes from One Nation Under God How Corporate America Invented Christian America by Kevin M. Kruse

1929 Great Depression to 1939

1942 “At First Congregational and elsewhere, the minster (James Fifield) reached out warmly to the wealthy, assuring them that their worldly success was a sign of God’s blessings and brushing off the criticism of clergymen who disagreed.” “Much like the millionaires to whom he ministered, Fifield had watched in alarm as Roosevelt convinced vast majorities of Americans that unfettered capitalism had crippled the nation and that the federal government now needed to play an important new role in regulating the free market’s risks and redistributing its rewards.”

“Fifield won a number of powerful new patrons (in December 1944), but none more important-not simply in terms of supporting Spiritual Mobilization financially but also in shaping its growth and effectiveness-than J. Howard Pew Jr., president of Sun Oil.”

1948 “Fifield confided, “because it is obvious that the battle to collectivize America is really on, and on and on in earnest since the announcement of President Truman’s legislative program.” Pew wholeheartedly agreed, “According to my book there are five principal issues before the country: The socialization of industry, the socialization of medicine, the socialization of education, the socialization of labor, and the socialization of security,” he noted.  “Only through education and the pressure which the people exert on their politicians can we hope to prevent this country from becoming a totalitarian state.”

1949 Billy Graham “Communism has decided against God, against Christ, against the Bible, and against all religion.  Communism is not only an economic interpretation of life-communism is a religion that is inspired, directed, and motivated by the Devil himself who has declared war against Almighty God.”

1950 “More than any other individual, Senator Frank Carlson deserved credit for creating the National Prayer Breakfast.” “He denounced Franklin Roosevelt as the ‘destroyer of human rights and freedom” for his administration’s interventions in the economy.”

1951 “To mark the 175^th anniversary of the signing of the Declaration of Independence, they proposed for the week surrounding the Fourth of July a massive series of events devoted to the theme of “Freedom Under God.”  

1952, Billy Graham, “The Garden of Eden was a paradise of ‘no union does, no labor leaders, no snakes, no disease.’  The truly Christian worker ‘would not stoop to take unfair advantage’ of his employer by ganging up against him in a union.”

1952 The presidential campaign for Eisenhower “Spiritual Mobilization’s Faith and Freedom published a manifesto, titled “The Christian’s Political Responsibility.”  “If a (law or candidate) proposes to take the property or income of some for the special benefit of others, does it violate the Commandment: ‘Thou shall not steal’?  If it appeals to the voting power of special interest groups, or to those who have less than others, does it violate the Commandment: ‘Thou shalt not covet thy neighbor’s house’?” 

[See The Credo of the American Way of Life]  After Eisenhower, religion would no longer be used to tear down the central state but instead to prop it up.  Piety and patriotism became one and the same, love of God and love of country conflated to the core.

1953 “Eisenhower took part in a signing ceremony for a religious manifesto that organizers called the ‘Statement of Seven Divine Freedoms.”  These were meant to “trump the human freedoms that Roosevelt had enumerated.”

1954 May 17^th, McCarthyism’s climactic battled abruptly halted.  Brown v. Board of Education decision was announced.  Little noticed in Room 424 of the Senate Office Building, where a subcommittee of the Judiciary Committee sat to consider a proposed amendment to the Constitution of the United States.  If passed, it would have declared, “This Nation devoutly recognizes the authority and law of Jesus Christ, Saviour and Ruler of nations through whom are bestowed the blessings of Almighty God.”

Francis Bellamy wrote the pledge in the 1890’s, “I pledge allegiance to my Flag and to the Republic for which it stands-one Nation indivisible-with Liberty and Justice for all.”  The Christian libertarian movement of “under-God consciousness” swept the nation in the early 1950’s, a campaign to add the phrase began in earnest.” 

“The mint offered several suggestions, but Chase ultimately selected “In God We Trust” and lobbied for legislation authorizing the new slogan.  It soon appeared, on bronze two cent pieces in 1864.”  In 1883 the motto was removed from the nickel and would not return for another fifty-five years.”  In 1907, Theodore Roosevelt, “My own firm conviction is that a motto on coins not only does no good, but positive harm and is in effect, irreverence, which comes close to sacrilege.” In 1952, Ernest Kehr came up with the idea of creating new postage bearing the phrase.  “On its first day of availability, nearly nine hundred thousand stamps were sold; within weeks, twenty-five million more were distributed to post offices across the country to answer the still growing demand.”

1957 “Churches are beginning to advertise their product and the result is that they are selling it.” |The ‘Religion in American Life’ campaign permeated every space in the United States. 

1964 “One Nation Under God” banners began spreading across the New Jersey suburbs, appearing on flagpoles at borough halls, municipal offices, city parks, and public schools in sixty towns.  Council president Joseph Rzigalinski said, “It’s a good way of combating the Supreme Court decision barring prayer in the public schools.”  The phrase was being used to promote not just the original cause of school prayer but a host of other issues dear to conservatives.  As American involvement in Vietnam escalated, pro-war hawks increasingly employed the phrase both to show support for the war and to silence its critics.  Political observers began to speak about an emerging “Silent Majority” of ordinary Americans who rejected the liberal movements of the ear, especially the protests against the Vietnam War, but who had not yet made their opposition known.

When the Cold War era’s religious nationalism took root during Dwight Eisenhower’s administration, Richard Nixon his vice president and his favorite preacher Billy Graham had been key agents in the change from the first inaugural prayer and first presidential prayer breakfast, through the adoption of the mottos “one nation under God” and “In God We Trust,” and on the era’s wider embrace of religion in industry, advertising, and entertainment.  They understood the political power of public displays of faith, and, more important, the price of its absence.  Graham’s influence in the Nixon Whitehouse was profound.  William Martin observed, “but none made such a conscious, calculating use of religion as a political instrument as did Richard Nixon.”  A prayer attributed to George Washington, evoked conservative complaints about antiwar protesters, asking God to inspire in the citizenry ‘a spirit of subordination and obedience of government.” 

1984 As Reagan planned his reelection campaign, he knew that emphasizing social issues might keep the religious right on board, since it had hopes of finishing the crusade it began four years before.  Notably the seventy-three year old Regan announced his plan to run for a second term, just minutes before giving a televised address to the National Association of Religious Broadcasters.  The president invoked God two dozen times in the speech and proclaimed to cheers that he wore the ACLU’s criticism of his proclamation making 1983 the ‘Year of the Bible’ as a ‘badge of honor.’  The purpose of it all, a GOP strategist explained at the time, was to ‘energize our base with the religious right.” Speaking at length about the Supreme Court’s ruling against state-mandated school prayer and programs of Bible reading, he claimed they had represented an important turning point in the nation’s history.  They set a dangerous precedent, inspiring more lawsuits to remove the words “under God” from the pledge or “In God We Trust” from U.S. currency and promoting secularism.  Liberals said they challenged such religious mottos in the spirit of tolerance of all faiths, but he president scoffed at their claims.  “Isn’t the real truth that they are intolerant of religion?” he asked.  “They refuse to tolerate its importance in our lives.”  At the close of his speech, Regan delivered a line that would be cited repeatedly by conservatives in the days and, indeed, decades to come: “If we ever forget that we’re one nation under God, then we’ll be a nation gone under.”

1986 George H. Bush, “The strength of our nation is our faith, we do believe that when all is said and done that we are indeed a nation under God.”  Bob Dole, “Freedom is a gift from God, not government.”  Jack Kemp, “one of the reasons I’m running for president is because I believe I have an obligation as a Christian to be involved in politics.” 

1988 At this the Superdome crowd rose to its feet, waving a sea of American flags, and joined their nominee (George H. Bush) in reciting the Pledge of Allegiance.  At the end added “God bless you” before the delegates erupted in applause.  Much as Regan used school prayer as a partisan issue, Bush used the pledge.  His opponent Massachusetts Governor Michael Dukakis vetoed a bill in 1977 that would have fined public school teachers who refused to lead classes in the pledge, after the state’s highest court suggested that he bill was unconstitutional.  “While legal experts agreed that the Democrat’s position was wholly correct, the public was not persuaded, ‘He captured the hearts of 17 lawyers and lost 3 million votes.”  Bush used the pledge and other wedge issues to surge ahead after the conventions.  He never looked back. 

1992 At the Republican National Convention, the Christian Coalition Members added to the party platform references to ‘our country’s Judeo-Christian heritage” and a call for the required recitation of the Pledge of Allegiance in public schools ‘as a reminder of the principles that sustain us as one Nation under God.”  Bill Clinton the Democratic nominee made liberal use of religious references in his acceptance speech at the convention, citing Scripture, referring to God, even reciting that key passage of the Pledge of Allegiance.”  Clinton made it clear that the politics of piety and patriotism would no longer be confined to the Republican Party.  As president, Clinton applied the same soft religiosity to national political life.  He faithfully participated in the National Prayer Breakfasts, as his Republican predecessors, but unlike them, he used the events not to advance a legislative agenda but rather to shield himself from criticism. 

2001 George W Bush, a born-again Christian shared Clinton’s ability to discuss his faith openly.  “Church and charity, synagogue and mosque lend our communities their humanity, and they will have an honored place in our plans and in our laws.”  Soon after 9/11 he made a special trip to the Islamic Center of Washington, Bush denounced recent acts of violence against Muslims and Arab Americans in no uncertain terms.  “Those who feel like they can intimidate our fellow citizens to take out their anger don’t represent the best of America, they represent the worst of humankind and should be ashamed.” 

2002, A federal court ruled that the phrase ‘one nation under God’ violated the First Amendment prohibition against the establishment of a state religion.  In a 2 to 1 decision, the court agreed that the phrase was just as objectionable as a statement that ‘we are a nation under Jesus, a nation under Vishnu, a nation under Zeus, or a nation under no god, because none of these professions can be neutral with respect to religion.” The reaction from political leaders was swift.  The Senate suspended debate on a pending military spending bill to draft a resolution condemning the ruling, while dozens of House members took to the Capitol steps to recite the pledge and sing “God Bless America.”  In June 2004, the Supreme Court ruled that Newdow technically lacked standing to bring the suit and thus dismissed the lower court’s ruling, dodging the issue for the time being.

2004, Republican strategist Karl Rove advocated a play-to-the-base plan to exploit the concerns of the religious right for electoral gain.  The president passed two major pieces of pro-life legislation and then joined the campaign for a Federal Marriage Amendment to ban homosexual unions.  At John Kerry’s Democratic nomination, Barack Obama introduced himself to the country with a stirring speech that emphasized religious values as a source of national unity.  “We worship an ‘awesome God’ in blue states.  We are one people, all of us pledging allegiance to the Stars and Stripes, all of us defending the United States of America.  I am my brother’s keeper; I am my sister’s keeper.  The audacity of hope, in the end is God’s greatest gift to us, the bedrock of this nation.  God bless you.”

“As these religious notes have been drummed into the national consciousness, almost by rote, we have forgotten their origins.  More than that, we have forgotten they have origins at all.”  “The rites of our public recognition of religion originated not in a spiritual crises, but rather in the political and economic turmoil of the Great Depression.  The story of business leaders enlisting clergymen in their war against the New Deal is one that has been largely obscured by the very ideology that resulted from it.”