Reading a novel is not an exercise in censure.
The class went all right, and the ones after became easier. I was enthusiastic, naive and idealistic, and I was in love with my books.
After all, it takes two to create a relationship, and when you make half the population invisible, the other half suffers as well.
Mais la magie vient du pouvoir du bien, de cette force qui nous dit que nous n’avons pas besoin de nous soumettre aux limites et restrictions que nous impose M. destin, comme l’appelle Nabokov.
I turned on the flashlight; it cut a small circle of light from the darkness around me.
Resentment had erased all ambiguity in our encounters with people like him; we had been polarized into “us” and “them.
These characters depend to such a high degree on their own sense of integrity that for them, victory has nothing to do with happiness. It has more to do with a settling within oneself, a movement inward that makes them whole. Their reward is not happiness... what James’s characters gain is self-respect.
And even with the book closed, the voices do not stop – there are echoes and reverberations that seem to leap off the pages and mischievously leave the novel tingling in our ears.
We the Readers are like Dorothy or Alice: we step into this magical world in order to return and retell the story through our own eyes, thus giving new meaning to the story as well as to our lives.
Almost every day, my students would recount such stories. We laughed over them, and later felt angry and sad, although we repeated them endlessly at parties and over cups of coffee, in breadlines, in taxis. It was as if the sheer act of recounting these stories gave us some control over them; the deprecating tone we used, our gestures, even our hysterical laughter seemed to reduce their hold over our lives.
Every now and then I find myself thinking of something my daughter told me when she was in medical school: one sign that a patient is dying is that she feels no pain.
It is a truth universally acknowledged that a Muslim man, regardless of his fortune, must be in want of a nine-year-old virgin wife.′ So declared Yassi in that special tone of hers, deadpan and mildly ironic, which on rare occasions, and this was one of them, bordered on the burlesque.
In all great works of fiction, regardless of the grim reality they present, there is an affirmation of life against the transience of that life, an essential defiance. This.
The Islamic Revolution, as it turned out, did more damage to Islam by using it as an instrument of oppression than any alien ever could have done.
Dreams, Mr Nyazi, are perfect ideals, complete in themselves. How can you impose them on a constantly changing, imperfect, incomplete reality?
The more I discovered the lyrical quality of our lives, the more my own life became a web of fiction.
You see this is a chair, but when you come to describe it, you do so from where you are positioned, and from your own perspective, and so you cannot say there is only one way of seeing a chair, can you? No, obviously not. If you cannot say this about so simple an object as a chair, how can you possibly pass an absolute judgment on any given individual?
It is said that the personal is political. That is not true, of course. At the core of the fight for political rights is the desire to protect ourselves, to prevent the political from intruding on our individual lives. Personal and political are interdependent but not one and the same thing.
He was baffled by Hemingway, felt amibvalent about Fitzgerald, loved Twain and though we should have a national writer like him. I loved and admired Twain but thought all writers were national writers and that there was no such thing as a National Writer.
Brewing and serving tea is an aesthetic ritual in Iran, performed several times a day. We serve tea in transparent glasses, small and shapely, the most popular of which is called slim-waisted: round and full at the top, narrow in the middle and round and full at the bottom. The color of the tea and its subtle aroma are an indication of the brewer’s skill.