To defend what we love we need a particularizing language, for we love what we particularly know.
There is a use for everyone.
Our human and earthly limits, properly understood, are not confinements but rather inducements to formal elaboration and elegance, to fullness of relationship and meaning.
The hill is like an old woman, all her human obligations met, who sits at work day after day, in a kind of rapt leisure, at an intricate embroidery. She has time for all things. Because she does not expect ever to be finished, she is endlessly patient with details. She perfects flower and leaf, feather and song, adorning the briefest life in great beauty as though it were meant to last forever.
I am not an optimist; I am afraid that I won’t live long enough to escape my bondage to the machines.
There can be no such thing as a “global village.” No matter how much one may love the world as a whole, one can live fully in it only by living responsibly in some small part of it.
For too long the ideal role of the individual in our society – the role the talented young have aspired to almost by convention – has been that of the specialist. It has surely become as plain as it needs to be that what we need most now are not the specialists with their narrowed vision and short-range justifications, but men of sympathy and imagination and free intelligence who can recognize and hold themselves answerable to the complex responsibilities of a man’s life in the world.
And every day I am confronted by the question of what inheritance I will leave. What do I have that I am using up? For it has been our history that each generation in this place has been less welcome to it than the last. There has been less here for them. At each arrival there has been less fertility in the soil, and a larger inheritance of destructive precedent and shameful history.
The survivors of the old life come to pay their respects. The neighbors, old and young, come. People who have moved away, maybe a long time ago, come back. You see people you knew when you were young and now don’t recognize, people who may never come back again, people you may never see again. We feel the old fabric torn, pulling apart, and we know how much we have loved each other.
Maybe the world is waiting for you to give yourself to it. Maybe it’s only then that things can work themselves out.
When you have gone too far, as I think he did, the only mending is to come home.
I know by now that the love of ghosts is not expectant, and I am coming to that. This Virgie of mine, this new found “Virge,” is the last care of my life, and I know the ignorance I must cherish him in. I must care for him as I care for a wildflower or a singing bird, no terms, no expectation, as finally I care for Port William and the ones who have been here with me. I want to leave here openhanded, with only the ancient blessing, ‘Good-bye. My love to you all.
Our understandable wish to preserve the planet must somehow be reduced to the scale of our competence – that is to wish to preserve all of its humble house – holds and neighbourhoods.
I go free from the tasks and intentions of my workdays, and so my mind becomes hospitable to unintended thoughts: to what I am very willing to call inspiration.
Then their quarrels, as he knew or would know sooner or later in the course of them, were about duality: They were two longing to be one, or one dividing relentlessly into two.
I don’t remember when I did not know Port William, the town and the neighborhood. My relation to that place, my being in it and my absences from it, is the story of my life. That story has surprised me almost every day – but now, in the year 1986, so near the end, it seems not surprising at all but only a little strange, as if it all has happened to somebody I don’t yet quite know. Certainly, all of it has happened to somebody younger.
All women is brothers,′ Burley Coulter used to say, and then look at you with a dead sober look as if he didn’t know why you thought that was funny. But, as usual, he was telling the truth. Or part of it.
The big idea of education, from first to last, is the idea of a better place. Not a better place where you are, because you want it to be better and have been to school and learned to make it better, but a better place somewhere else. In order to move up, you have got to move on.
I have books to read, and much to sit and watch. I try not to let good things go by unnoticed.
I recently attended a meeting at which an agricultural economist argued that there is no essential difference between owning and renting a farm. A farmer stood up in the audience and replied: “Professor, I don’t think our ancestors came to America in order to rent a farm.
It was a pretty place, its prettiness not so much made as allowed. It was a place of work, but a place too of order and rest, where work was done in a condition of acknowledged blessedness and of gratitude.