A short story is the ultimate close-up magic trick -- a couple of thousand words to take you around the universe or break your heart.
Neil GaimanRead
Monsters come in all shapes and sizes, Some of them are things people are scared of. Some of them are things that look like things people used to be scared of a long time ago. Sometimes monsters are things people should be scared of, but they aren't.
Interpretation
Monsters can take many forms, often reflecting our fears and societal issues, whether real or perceived.
In this quote, Neil Gaiman explores the nature of fear and how it is often embodied in various 'monsters' that can represent both literal threats and the manifestations of our past anxieties. He suggests that monsters can be deceptive, sometimes appearing as familiar threats from history or as overlooked dangers in our present, prompting us to examine our fears critically and recognize their sources.
In practice
During a discussion about our societal fears, I shared this quote to highlight how we often misidentify our true threats.
A short story is the ultimate close-up magic trick -- a couple of thousand words to take you around the universe or break your heart.
Jesus. Low-Key Lyesmith," said Shadow. and then he heard what he was saying and he understood. "Loki," he said. "Loki Lie-smith." "You're slow," said Loki, "but you get there in the end." And his lips twisted into a scarred smile and the embers danced in the shadows of his eyes.
As a teenager I wrote to R.A. Lafferty. And he responded, too, with letters that were like R.A. Lafferty short stories, filled with elliptical answers to straight questions and simple answers to complicated ones.
The important thing to understand about American history, wrote Mr. Ibis, in his leather-bound journal, is that it is fictional, a charcoal-sketched simplicity for the children, or the easily bored.
Nothing’s changed. You’ll go home. You’ll be bored. You’ll be ignored. No one will listen to you, really listen to you. You’re too clever and too quiet for them to understand. They don’t even get your name right.
I like the stars. It's the illusion of permanence, I think. I mean, they're always flaring up and caving in and going out. But from here, I can pretend...I can pretend that things last. I can pretend that lives last longer than moments. Gods come, and gods go. Mortals flicker and flash and fade. Worlds don't last; and stars and galaxies are transient, fleeting things that twinkle like fireflies and vanish into cold and dust. But I can pretend.
I never yet heard of a useless thing that was not ground out of existence by evolution sooner or later. Did you? And pain gets needless.
For all things are baptized at the font of eternity, and beyond good and evil; good and evil themselves, however, are but intervening shadows and damp afflictions and passing clouds.
For the historian everything begins and ends with time, a mathematical, godlike_x000D_ _x000D_ time, a notion easily mocked, time external to men, 'exogenous,' as economists_x000D_ _x000D_ would say, pushing men, forcing them, and painting their own individual times_x000D_ _x000D_ the same color: it is, indeed, the imperious time of the world.
It is the constant fault and inseparable evil quality of ambition, that it never looks behind it.
Some writers may toy with the fancy of a ‘Christ-myth,’ but they do not do so on the ground of historical evidence. The historicity of Christ is as axiomatic for an unbiased historian as the historicity of Julius Caesar. It is not historians who propagate the ‘Christ-myth’ theories.
You'll be pleased to hear, Christopher, that I am no longer a Muslim liberal but an atheist [....] I find that it obviates the necessity for any cognitive dissonance.
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