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All B Quotes

“Barry Levinson is such a deceptive director, because he seems really lackadaisical. I'd never worked with him before, and I almost got the impression that he didn't really care that much because he was so laid-back. Sometimes we'd finish filming hours before the day was over, which is just unthinkable in any other film experience I've had. I couldn't believe that Barry had the passion for it.”

“Barry prided himself on his ability to keep his lives separate. . . He was Bianca on two Saturday nights a month, and otherwise, he pushed her out of sight, even though he thought about her, shopped for her, planned for her eventual return. Barry went to faculty meetings and family reunions and church, Bianca always lingering on the edge of his mind. She had her role to play and Barry had his. You could live a life this way, split. As long as you knew who was in charge.”

“Barry Schlenker’s self-identity theory (1982) asserts that self-presentation is an attempt to control information about your identity before real or imagined audiences—including yourself. People try to provide explanations of their own conduct; they try to construct an identity that is satisfying to themselves and that explains their behavior in a favorable light. One of the criteria of a good explanation is believability; that is, explanations must fit with existing knowledge. Schlenker argues that people are not motivated to attain cognitive consistency as an end in itself; rather, they need to provide a believable and self -beneficial account of their conduct, and consistency is a by-product of that. The need to provide explanations for your conduct results in the construction of an internally consistent view of reality.”

“Bart Giamatti did not grow up (as he had dreamed) to play second base for the Red Sox. He became a professor at Yale, and then, in time president of the National Baseball League. He never lost his love for the Boston Red Sox. It was as a Red Sox fan, he later realized that human beings are fallen, and that life is filled with disappointment. The path to comprehending Calvinism in modern America, he decided, begins at Fenway Park.”

“Bartender: "Listen to me. This is real freedom, freedom to own property, make a profit, make your life. The West, so afraid of strong government, now has no government. Only financial power." JC Denton: "Our governments have limited power by design." Bartender: "Rheroric... And you belive it! Don't you know where those slogans come from? Well-paid researchers -- how do you say it? -- "think tanks," funded by big businesses. What is that? "A think tank"? It's privately-funded propagandea. The Trilateral Commission in the United States, for instance.”

“Bartender," she said to an invisible person, "a Jeremy special." She grabbed two plastic cups. "Coming right up," she replied to herself. The Jeremy special ended up being an elaborate mix of fruit juices and vodka, and wasn't half bad. "i think you have a successful bartending career ahead of you," I said as we made our way into the living room. "Later I'll make you the Sebby special," she said. "It's used to remove paint from cars.”

“Barter Life has loveliness to sell, All beautiful and splendid things, Blue waves whitened on a cliff, Soaring fire that sways and sings, And children's faces looking up Holding wonder like a cup. Life has loveliness to sell, Music like a curve of gold, Scent of pine trees in the rain, Eyes that love you, arms that hold, And for your spirit's still delight, Holy thoughts that star the night. Spend all you have for loveliness, Buy it and never count the cost; For one white singing hour of peace Count many a year of strife well lost, And for a breath of ecstasy Give all you have been, or could be.”

“Barthes announced, “I am not lovingly gazing toward an Oriental essence—to me the Orient is a matter of indifference, merely providing a reserve of features whose manipulation—whose invented interplay— allows me to ‘entertain’ the idea of an unheard-of symbolic system, one altogether detached from our own.” The lesson of Japan for Barthes was “the possibility of difference, of a mutation, of a revolution in the propriety of symbolic systems.” Like Wilde, Barthes does not locate Japaneseness in a place called Japan. But if for Wilde Japaneseness offered a new way of seeing, for Barthes, more complexly, Japan offered a new way of seeing himself being seen, which resulted in a new relationship to language. About himself, Barthes wrote, “The author has never, in any sense, photographed Japan. Rather, he has done the opposite: Japan has starred him with any number of ‘flashes’; or better still, Japan has afforded him a situation of writing.” Japan allowed Barthes to “descend into the untranslatable . . . until everything Occidental in us totters and the rights of the ‘father tongue’ vacillate—that tongue which comes to us from our fathers and which makes us, in our turn, fathers and proprietors of a culture which, precisely, history transforms into ‘nature.’”3 Barthes’s growing sense of the “repressive value” of text as the “level” at which “the morality and ideology of a society are above all invested” animated his delight in a Japanese “situation” that allowed freedoms he associated with images to trump the authority of text in the West.4 Reflecting later on this book about the “system of signs I call Japan,” Barthes emphasized that it “occupied a moment in my life when I felt the necessity of entering completely into the signifier, i.e., of disconnecting myself from the ideological instance as signified, as the risk of the return of the signified, of theology, monologism, of law.”

“Barthes referred to semiology, the science of signs, in pursuing this task. He followed Ferdinand de Saussure’s claim that a sign is merely the outcome of an arbitrary relationship between a signifier (a word, picture, utterance) and a signified (a concept or mental image to which the signifier gives rise) – implying that the words we use have no fixed meanings in themselves. De Saussure called this ability of the sign to represent or convey meaning signification.”

“Bartholomeus went on, 'I wanted to show that these objects are sensitive, suffer at the coming of night, faint at the departure of the last rays, which, by the way, also live in this room; they suffer as much, they fight against the darkness. There you have it. It's the life of things, if you like. The French would call it a nature morte, a picture of inanimate objects. That is not what I'm trying to show. Flemish puts it better: a still life.”

“Baru was Farrier's monument, his exemplar, his masterpiece. A degenerate child molded into a brilliant Imperial agent. A tribadist who, even when dispatched into rebel woods to consort with warrior duchesses, enforced her own chastity until the night before the end. A traitor who would voluntarily return to Falcrest, to her own repression and to Farrier's control. Because she believed she was a savant, a hard woman, someone who sacrificed what she must in order to do what was necessary. Someone who *had* to be alone. Behold the chains he placed on you. His law lived in Baru. Everything she accomplished was tainted by it. If I show you favor, woman, then you will die. And through that death I will progress. She wore an invisible mask: the laughing face of Cairdine Farrier, carved into the skull of her soul.”