मेघदूत: "नीचैर्गच्छत्युपरि दशा चक्रनेमिक्रमेण"

समर्थ शिष्या अक्का : "स्वामीच्या कृपाप्रसादे हे सर्व नश्वर आहे असे समजले. पण या नश्वरात तमाशा बहुत आहे."

G C Lichtenberg: “It is as if our languages were confounded: when we want a thought, they bring us a word; when we ask for a word, they give us a dash; and when we expect a dash, there comes a piece of bawdy.”

C. P. Cavafy: "I’d rather look at things than speak about them."

Martin Amis: “Gogol is funny, Tolstoy in his merciless clarity is funny, and Dostoyevsky, funnily enough, is very funny indeed; moreover, the final generation of Russian literature, before it was destroyed by Lenin and Stalin, remained emphatically comic — Bunin, Bely, Bulgakov, Zamyatin. The novel is comic because life is comic (until the inevitable tragedy of the fifth act);...”

सदानंद रेगे: "... पण तुकारामाची गाथा ज्या धुंदीनं आजपर्यंत वाचली जात होती ती धुंदी माझ्याकडे नाहीय. ती मला येऊच शकत नाही याचं कारण स्वभावतःच मी नास्तिक आहे."

".. त्यामुळं आपण त्या दारिद्र्याच्या अनुभवापलीकडे जाऊच शकत नाही. तुम्ही जर अलीकडची सगळी पुस्तके पाहिलीत...तर त्यांच्यामध्ये त्याच्याखेरीज दुसरं काही नाहीच आहे. म्हणजे माणसांच्या नात्यानात्यांतील जी सूक्ष्मता आहे ती क्वचित चितारलेली तुम्हाला दिसेल. कारण हा जो अनुभव आहे... आपले जे अनुभव आहेत ते ढोबळ प्रकारचे आहेत....."

Kenneth Goldsmith: "In 1969 the conceptual artist Douglas Huebler wrote, “The world is full of objects, more or less interesting; I do not wish to add any more.”1 I’ve come to embrace Huebler’s ideas, though it might be retooled as “The world is full of texts, more or less interesting; I do not wish to add any more.” It seems an appropriate response to a new condition in writing today: faced with an unprecedented amount of available text, the problem is not needing to write more of it; instead, we must learn to negotiate the vast quantity that exists. How I make my way through this thicket of information—how I manage it, how I parse it, how I organize and distribute it—is what distinguishes my writing from yours."

Tom Wolfe: "The first line of the doctors’ Hippocratic oath is ‘First, do no harm.’ And I think for the writers it would be: ‘First, entertain.’"

विलास सारंग: "… . . 1000 नंतर ज्या प्रकारची संस्कृती रुढ झाली , त्यामध्ये साधारणत्व विश्वात्मकता हे गुण प्राय: लुप्त झाले...आपली संस्कृती अकाली विश्वात्मक साधारणतेला मुकली आहे."

Thursday, October 28, 2021

Triceratop and Empire of Things


Frank Trentmann, ‘Empire of Things: How We Became a World of Consumers, from the Fifteenth Century to the Twenty-First’, 2016: 

“We live surrounded by things. A typical German owns 10,000 objects. In Los Angeles, a middle-class garage often no longer houses a car but several hundred boxes of stuff. The United Kingdom in 2013 was home to 6 billion items of clothing, roughly a hundred per adult; a quarter of these never leave the wardrobe. Of course, people always had things, and used them not only to survive but for ritual, display and fun. But the possessions in a pre-modern village or an indigenous tribe pale when placed next to the growing mountain of things in advanced societies like ours. This change in accumulation involved a historic shift in humans’ relations with things. In contrast to the pre-modern village, where most goods were passed on and arrived as gifts or with the wedding trousseau, things in modern societies are mainly bought in the marketplace. And they pass through our lives more quickly.

In the last few hundred years, the acquisition, flow and use of things – in short, consumption – has become a defining feature of our lives. It would be a mistake to think people at any time have had a single identity, but there have been periods when certain roles have been dominant, defining a society and its culture. In Europe, the High Middle Ages saw the rise of a ‘chivalrous society’ of knights and serfs. The Reformation pitched one faith against another. In the nineteenth century, a commercial society gave way to an industrial class society of capitalists and wage workers. Work remains important today, but it defines us far less than in the heyday of the factory and the trade union. Instead of warriors or workers, we are more than ever before consumers. In the rich world – and in the developing world increasingly, too – identities, politics, the economy and the environment are crucially shaped by what and how we consume. Taste, appearance and lifestyle define who we are (or want to be) and how others see us...”



“I thought it would be cool to have one, but now I just use it for storage.” 

Artist: Drew Dernavich, The New Yorker, August 2016