A Quote by Michael Ondaatje
You're getting everyone's point of view at the same time, which, for me, is the perfect state for a novel: a cubist state, the cubist novel.
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You're getting everyone's point of view at the same time, which for me, is the perfect state for a novel: a cubist state, the cubist novel.
The DNA of the novel - which, if I begin to write nonfiction, I will write about this - is that: the title of the novel is the whole novel. The first line of the novel is the whole novel. The point of view is the whole novel. Every subplot is the whole novel. The verb tense is the whole novel.
The process of writing a novel is getting to know more about the novel until you know everything about it. And it's been described as a kind of dreamlike state where you're letting the novel make its own shape, and you're putting into it the pleasure of creation, which is intoxicating.
When we did Cubist paintings, our intention was not to produce Cubist paintings but to express what was within us. No one laid down a course of action for us, and our friends the poets followed our endeavour attentively but they never dictated it to us.
Israel is a fulfilled dream. Nothing that exists here existed here a hundred years ago. "The State of the Jews" was not a title of a country. It was a title of a futuristic novel. A little more than a hundred years ago, "Tel Aviv" was not a city. It was a title of another novel written by the same author. The "Return to Zion" was a name of another novel. There was a bookshelf. There was no state. There was no nation. All you can see, if you look through the window - everything you see is a fulfillment of dreams, different dreams.
You know, the point of a novel - or to me, the point of a novel, the gift of a novel is to go really deeply inside people's lives and inside their personal experiences.
Does the novel have to deepen the psychology of its heroes? Certainly the modern novel does, but the ancient legends did not do the same. Oedipus' psychology was deduced by Aeschylus or Freud, but the character is simply there, fixed in a pure and terribly disquieting state.
Suspending moral judgment is not the immorality of the novel; it is its morality. The morality that stands against the ineradicable human habit of judging instantly, ceaselessly, and everyone; of judging before, and in the absence of, understanding. From the viewpoint of the novel's wisdom, that fervid readiness to judge is the most detestable stupidity, the most pernicious evil.
I don't impose political responsibilities on my fiction. The last thing I would ever want to do, for example, is write a novel that would appear to want to tell people what to think about the immigration debate, and I would never write a novel whose sole ambition was to give a "positive" view of immigrants. I'm for open borders, by the way - down with the nation state!
In our own state, we came up with, I think, what was a very novel approach to closing the gap on the uninsured. To harmonize medical records - which was a major step in getting costs out of the system.
A novelist can shift view-point if it comes off. ... Indeed, this power to expand and contract perception (of which the shifting view-point is a symptom), this right to intermittent knowledge - I find one of the great advantages of the novel-form ... this intermittence lends in the long run variety and colour to the experiences we receive.
A novel is, hopefully, the starting point of a conversation, one in which the author engages readers and asks that they see things from a different point of view than they might otherwise.
For a Jewish Puritan of the middle class, the novel is serious, the novel is work, the novel is conscientious application why, the novel is practically the retail business all over again.
My cubist paintings are my most Mexican.
A little more than a hundred years ago, "Tel Aviv" was not a city. It was a title of a novel written by an author. The "Return to Zion" was a name of another novel. There was a bookshelf. There was no country. There was no state. There was no nation. There was no physical Jewish reality in this country.
The error of Socrates must be attributed to the false notion of unity from which he starts. Unity there should be, both of the family and of the state, but in some respects only. For there is a point at which a state may attain such a degree of unity as to be no longer a state, or at which, without actually ceasing to exist, it will become an inferior state, like harmony passing into unison, or rhythm which has been reduced to a single foot. The state, as I was saying, is a plurality which should be united and made into a community by education
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