A Quote by Anthony Burgess
Literature ceases to be literature when it commits itself to moral uplift; it becomes moral philosophy or some such dull thing.
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Literature cannot develop between the categories "permitted"—"not permitted"—"this you can and that you can't." Literature that is not the air of its contemporary society, that dares not warn in time against threatening moral and social dangers, such literature does not deserve the name of literature; it is only a facade. Such literature loses the confidence of its own people, and its published works are used as waste paper instead of being read. -Letter to the Fourth National Congress of Soviet Writers
We do literature a real disservice if we reduce it to knowledge or to use, to a problem to be solved. If literature solves problems, it does so by its own inexhaustibility, and by its ultimate refusal to be applied or used, even for moral good. This refusal, indeed, is literature's most moral act. At a time when meanings are manifold, disparate, and always changing, the rich possibility of interpretation--the happy resistance of the text to ever be fully known and mastered--is one of the most exhilarating products of human culture.
All literature has this moral strain, but in Russian literature, it's particularly sharp.
I refuse to see literature as amusement, as a game. I think that you ought not to approach literature without a moral responsibility for every word you write.
I wasn't reading it [the Bible] as literature. I was reading it as literature, and as history, and as a moral guide, and as anthropology and law and culture.
Literature is an ethical leap. It is a moral decision. A perilous exercise in constant failure. Literature should have grievances, because there are so many grievances in the world.
One of the things I want to do in the book is to explore how philosophy can be done in literature. I start doing that in the first chapter, by introducing the idea of "philosophy by showing". What literature/philosophy shows is how to look at some important facets of life in a new way, thus changing the frame in which subsequent philosophical argument proceeds.
...I have come to make distinctions between what I call the academy and literature, the moral equivalents of church and God. The academy may lie, but literature tries to tell the truth.
We are now returning to the 18th century empirical approach with the new interest in the evolutionary basis of ethics, with 'experimental' moral philosophy and moral psychology. As a result, we understand better why moral formulas are experienced as ineluctable commands, even if there is no commander and even if the notion of an inescapable obligation is just superstition. So moral philosophy has made huge progress.
Let's have some good, old-fashioned literature, with a virgin and a moral.
Literature remains an indispensable human activity, in which the reader and the writer are engaged of their own volition. Hence, literature has no duty to the masses or society, and ethical or moral pronouncements added by busybody critics are of no concern to the writer.
If nobody talks about books, if they are not discussed or somehow contended with, literature ceases to be a conversation, ceases to be dynamic. Most of all, it ceases to be intimate. It degenerates into a monologue or a mutter. An unreviewed book is a struck bell that gives no resonance. Without reviews, literature would be oddly mute in spite of all those words on all those pages of all those books. Reviewing makes of reading a participant sport, not a spectator sport.
Literature professes to be important while at the same time considering itself an object of doubt. It confirms itself as it disparages itself. It seeks itself: this is more than it has a right to do, because literature may be one of those things which deserve to be found but not to be sought.
Thus if the First Amendment means anything in this field, it must allow protests even against the moral code that the standard of the day sets for the community. In other words, literature should not be suppressed merely because it offends the moral code of the censor.
South African literature is a literature in bondage. It is a less-than-fully-human literature. It is exactly the kind of literature you would expect people to write from prison.
I would say to anybody who thinks that all the problems in philosophy can be translated into empirically verifiable answers - whether it be a Lawrence Krauss thinking that physics is rendering philosophy obsolete or a Sam Harris thinking that neuroscience is rendering moral philosophy obsolete - that it takes an awful lot of philosophy - philosophy of science in the first case, moral philosophy in the second - even to demonstrate the relevance of these empirical sciences.
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