Never to get lost is not to live, not to know how to get lost brings you to destruction.
Rebecca SolnitRead
The things we want are transformative, and we don’t know or only think we know what is on the other side of that transformation Never to get lost is not to live.
Interpretation
Desiring transformation can change our understanding of life, which involves both risk and growth.
Rebecca Solnit suggests that our desires for personal transformation are profound and often lead us into the unknown. The risk of losing oneself in the process is part of truly living, as it implies embracing uncertainty and change, rather than clinging to a static existence.
In practice
Using this quote in a motivational speech about personal development and embracing life's challenges.
Never to get lost is not to live, not to know how to get lost brings you to destruction.
I still think the revolution is to make the world safe for poetry, meandering, for the frail and vulnerable, the rare and obscure, the impractical and local and small.
We have a real role in how our own collective lives, our nation, and our world and society turn out. Seizing those opportunities is important, and disasters are sometimes one of those opportunities.
If sorrow and beauty are all tied up together, then perhaps maturity brings with it not what Nabhan calls abstraction, but an aesthetic sense that partially redeems the losses time brings and finds beauty in the faraway.
The object we call a book is not the real book, but its potential, like a musical score or seed. It exists fully only in the act of being read; and its real home is inside the head of the reader, where the symphony resounds, the seed germinates. A book is a heart that only beats in the chest of another.
Cities have always offered anonymity, variety, and conjunction, qualities best basked in by walking: one does not have to go into the bakery or the fortune-teller's, only to know that one might. A city always contains more than any inhabitant can know, and a great city always makes the unknown and the possible spurs to the imagination.
In theory it is easy to convince an ignorant person; in actual life, men not only object to offer themselves to be convinced, but hate the man who has convinced them.
Too much of what led up to the crisis in the old bubble days—the conspicuous consumption, the latter-day Gatsbyism—was fueled by a need to fill a huge emotional and psychological void left by the absence of meaningful work. When people cease to find meaning in work, when work is boring, alienating, and dehumanizing, the only option becomes the urge to consume—to buy happiness off the shelf, a phenomenon we now know cannot suffice in the long term.
To holy people the very name of Jesus is a name to feed upon, a name to transport. His name can raise the dead and transfigure and beautify the living.
Civilization is the art of living in towns of such size the everyone does not know everyone else.
Estrangement shows itself precisely in the elimination of distance between people.
Intelligence has got the upper hand to such an extent that it transforms the real task into an unreal trick and reality into a play.
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