The Ladder as a Raft

I love the simile of knowledge as a ladder that gets tossed aside once enlightenment is attained. I read about it first in Schopenhauer and then Wittgenstein. I knew Buddhists talk of a similar thing, but I didn't know it was a raft, as Karen Armstrong explains in Buddha:

'Letting go' is one of the keynotes of the Buddha's teaching. The enlightened person did not grab or hold on to even the most authoritative instructions. Everything was transient and nothing lasted. Until his disciples recognised this in every fibre of their being, they would never reach Nirvana. Even his own teachings must be jettisoned, once they had done their job. He once compared them to a raft, telling the story of a traveller who had come to a great expanse of water and desperately needed to get across. There was no bridge, no ferry, so he built a raft and rowed himself across the river. But then, the Buddha would ask his audeince, what should the traveller do with the raft? Shoudl he decide that because it had been so helpful to him, he should load it onto his back and lug it around with him wherever he went? Or should he simply moor it and continue his journey? The answer was obvious. 'In just the same way, bhikkhus, my teachings are like a raft, to be used to cross the river and not to be held on to,' the Buddha concluded. 'If you understand their raft-like nature correctly, you will even give up good teachings (dhamma), not to mention bad ones!' His Dhamma was wholly pragmatic. Its task was not to issue infallible definitions or to satisfy a disciple's intellectual curiosity about metaphysical questions. Its sole purpose was to enable people to get across the river of pain to the 'further shore.' His job was to relieve suffering and help his disciples attain the peace of Nirvana. Anything that did not serve that end was of no importance whatsoever.

Nabokov on Literature and Lolita

From Nabokov's postscript to Lolita:

Although everybody should know that I detest symbols and allegories (which is due partly to my old feud with Freudian voodooism and partly to my loathing of generalisations devised by literary mythists and sociologists)...

And later:

I presume there exist readers who find titillating the display of mural words in those hopelessly banal and enormous novels which are typed out by the thumbs of tense mediocrities and called "powerful" and "stark" by the reviewing hack. There are gentle souls who would pronounce Lolita meaningless because it does not teach them anything. I am neither a reader nor a writer of didactic fiction, and, despite John Ray's assertion, Lolita has no moral in tow. For me a work of fiction exists only insofar as it affords me what I shall bluntly call aesthetic bliss, that is a sense of being somehow, somewhere, connected with other states of being where art (curiosity, tenderness, kindness, ecstasy) is the norm. There are not many such books. All the rest is either topical trash or what some call the Ltierature of Ideas, which very often is topical trash coming in huge blocks of plaster that are carefully transmitted from age to age until somebody comes along with a hammer and takes a good crack at Balzac, at Gorki, at Mann.

Heidegger on Technological Thinking

Not sure from where originally, but I read it on the last page of Michael Watts's A Beginner's Guide to Heidegger:

The approaching tide of technological revolution in the atomic age could so captivate, bewitch, dazzle and beguile man that calculative thinking may someday come to be accepted as the only way of thinking.

Proust on Music and that phrase of Vinteuil's

From Swann's Way, the original translation:

He knew that his memory of the piano falsified still further the perspective in which he saw the music, that the field open to the musician is not a miserable stave of seven notes, but an immeasurable keyboard (still, almost all of it, unknown), on which, here and there only, separated by the gross darkness of its unexplored tracts, some few among the millions of keys, keys of tenderness, of passion, of courage, of serenity, which compose it, each one differing from all the rest as one universe differs from another, have been discovered by certain great artists who do us the service, when they awaken in us the emotion corresponding to the theme which they have found, of shewing us what richness, what variety lies hidden, unknown to us, in that great black impenetrable night, discouraging exploration, of our soul, which we have been content to regard as valueless and waste and void. Vinteuil had been one of those musicians. In his little phrase, albeit it presented to the mind's eye a clouded surface, there was contained, one felt, a matter so consistent, so explicit, to which the phrase gave so new, so original a force, that those who had once heard it preserved the memory of it in the treasure-chamber of their minds. Swann would repair to it as to a conception of love and happiness, of which at once he knew as well in what respects it was peculiar as he would know of the Princesse de Clèves, or of René, should either of those titles occur to him. Even when he was not thinking of the little phrase, it existed, latent, in his mind, in the same way as certain other conceptions without material equivalent, such as our notions of light, of sound, of perspective, of bodily desire, the rich possessions wherewith our inner temple is diversified and adorned. Perhaps we shall lose them, perhaps they will be obliterated, if we return to nothing in the dust. But so long as we are alive, we can no more bring ourselves to a state in which we shall not have known them than we can with regard to any material object, than we can, for example, doubt the luminosity of a lamp that has just been lighted, in view of the changed aspect of everything in the room, from which has vanished even the memory of the darkness. In that way Vinteuil's phrase, like some theme, say, in Tristan, which represents to us also a certain acquisition of sentiment, has espoused our mortal state, had endued a vesture of humanity that was affecting enough. Its destiny was linked, for the future, with that of the human soul, of which it was one of the special, the most distinctive ornaments. Perhaps it is not-being that is the true state, and all our dream of life is without existence; but, if so, we feel that it must be that these phrases of music, these conceptions which exist in relation to our dream, are nothing either. We shall perish, but we have for our hostages these divine captives who shall follow and share our fate. And death in their company is something less bitter, less inglorious, perhaps even less certain.

So Swann was not mistaken in believing that the phrase of the sonata did, really, exist. Human as it was from this point of view, it belonged, none the less, to an order of supernatural creatures whom we have never seen, but whom, in spite of that, we recognise and acclaim with rapture when some explorer of the unseen contrives to coax one forth, to bring it down from that divine world to which he has access to shine for a brief moment in the firmament of ours. This was what Vinteuil had done for the little phrase. Swann felt that the composer had been content (with the musical instruments at his disposal) to draw aside its veil, to make it visible, following and respecting its outlines with a hand so loving, so prudent, so delicate and so sure, that the sound altered at every moment, blunting itself to indicate a shadow, springing back into life when it must follow the curve of some more bold projection. And one proof that Swann was not mistaken when he believed in the real existence of this phrase, was that anyone with an ear at all delicate for music would at once have detected the imposture had Vinteuil, endowed with less power to see and to render its forms, sought to dissemble (by adding a line, here and there, of his own invention) the dimness of his vision or the feebleness of his hand.

Proust on Intellectualism

From Swann's Way, the original translation:

There was, at this dinner, besides the usual party, a professor from the Sorbonne, one Brichot, who had met M. and Mme. Verdurin at a watering-place somewhere, and, if his duties at the university and his other works of scholarship had not left him with very little time to spare, would gladly have come to them more often. For he had that curiosity, that superstitious outlook on life, which, combined with a certain amount of scepticism with regard to the object of their studies, earn for men of intelligence, whatever their profession, for doctors who do not believe in medicine, for schoolmasters who do not believe in Latin exercises, the reputation of having broad, brilliant, and indeed superior minds. He affected, when at Mme. Verdurin's, to choose his illustrations from among the most topical subjects of the day, when he spoke of philosophy or history, principally because he regarded those sciences as no more, really, than a preparation for life itself, and imagined that he was seeing put into practice by the 'little clan' what hitherto he had known only from books; and also, perhaps, because, having had drilled into him as a boy, and having unconsciously preserved, a feeling of reverence for certain subjects, he thought that he was casting aside the scholar's gown when he ventured to treat those subjects with a conversational licence, which seemed so to him only because the folds of the gown still clung.

Proust on Fashion

From Swann's Way, the original translation:

Nor could she understand Swann's continuing to live in his house on the Quai d'Orléans, which, though she dared not tell him so, she considered unworthy of him.

It was true that she claimed to be fond of 'antiques,' and used to assume a rapturous and knowing air when she confessed how she loved to spend the whole day 'rummaging' in second-hand shops, hunting for 'bric-à-brac,' and things of the 'right date.' Although it was a point of honour, to which she obstinately clung, as though obeying some old family custom, that she should never answer any questions, never give any account of what she did during the daytime, she spoke to Swann once about a friend to whose house she had been invited, and had found that everything in it was 'of the period.' Swann could not get her to tell him what 'period' it was. Only after thinking the matter over she replied that it was 'mediaeval'; by which she meant that the walls were panelled. Some time later she spoke to him again of her friend, and added, in the hesitating but confident tone in which one refers to a person whom one has met somewhere, at dinner, the night before, of whom one had never heard until then, but whom one's hosts seemed to regard as some one so celebrated and important that one hopes that one's listener will know quite well who is meant, and will be duly impressed: "Her dining-room... is... eighteenth century!" Incidentally, she had thought it hideous, all bare, as though the house were still unfinished; women looked frightful in it, and it would never become the fashion. She mentioned it again, a third time, when she shewed Swann a card with the name and address of the man who had designed the dining-room, and whom she wanted to send for, when she had enough money, to see whether he could not do one for her too; not one like that, of course, but one of the sort she used to dream of, one which, unfortunately, her little house would not be large enough to contain, with tall sideboards, Renaissance furniture and fireplaces like the Château at Blois. It was on this occasion that she let out to Swann what she really thought of his abode on the Quai d'Orléans; he having ventured the criticism that her friend had indulged, not in the Louis XVI style, for, he went on, although that was not, of course, done, still it might be made charming, but in the 'Sham-Antique.'

"You wouldn't have her live, like you, among a lot of broken-down chairs and threadbare carpets!" she exclaimed, the innate respectability of the middle-class housewife rising impulsively to the surface through the acquired dilettantism of the 'light woman.'

People who enjoyed 'picking-up' things, who admired poetry, despised sordid calculations of profit and loss, and nourished ideals of honour and love, she placed in a class by themselves, superior to the rest of humanity. There was no need actually to have those tastes, provided one talked enough about them; when a man had told her at dinner that he loved to wander about and get his hands all covered with dust in the old furniture shops, that he would never be really appreciated in this commercial age, since he was not concerned about the things that interested it, and that he belonged to another generation altogether, she would come home saying: "Why, he's an adorable creature; so sensitive! I had no idea," and she would conceive for him a strong and sudden friendship. But, on the other hand, men who, like Swann, had these tastes but did not speak of them, left her cold. She was obliged, of course, to admit that Swann was most generous with his money, but she would add, pouting: "It's not the same thing, you see, with him," and, as a matter of fact, what appealed to her imagination was not the practice of disinterestedness, but its vocabulary.

Proust on Memory and the Recreation of Events

From Swann's Way, the original translation:

And so I would often lie until morning, dreaming of the old days at Combray, of my melancholy and wakeful evenings there; of other days besides, the memory of which had been more lately restored to me by the taste—by what would have been called at Combray the 'perfume'—-of a cup of tea; and, by an association of memories, of a story which, many years after I had left the little place, had been told me of a love affair in which Swann had been involved before I was born; with that accuracy of detail which it is easier, often, to obtain when we are studying the lives of people who have been dead for centuries than when we are trying to chronicle those of our own most intimate friends, an accuracy which it seems as impossible to attain as it seemed impossible to speak from one town to another, before we learned of the contrivance by which that impossibility has been overcome. All these memories, following one after another, were condensed into a single substance, but had not so far coalesced that I could not discern between the three strata, between my oldest, my instinctive memories, those others, inspired more recently by a taste or 'perfume,' and those which were actually the memories of another, from whom I had acquired them at second hand—no fissures, indeed, no geological faults, but at least those veins, those streaks of colour which in certain rocks, in certain marbles, point to differences of origin, age, and formation.