This is what those who haven’t crossed the tropic of grief often fail to understand: the fact that someone is dead may mean that they are not alive, but doesn’t mean that they do not exist.
Interpretation
Death does not erase the memories or the impact of a person's existence on others.
In this quote, Julian Barnes emphasizes a profound understanding of existence beyond physical life. He suggests that, although a person may have died, their essence, memories, and influence continue to exist within the hearts and minds of those who knew them, challenging conventional perceptions of life and death.
In practice
During a memorial service, one might share this quote to express the enduring presence of the deceased.
(on grief) And you do come out of it, that’s true. After a year, after five. But you don’t come out of it like a train coming out of a tunnel, bursting through the downs into sunshine and that swift, rattling descent to the Channel; you come out of it as a gull comes out of an oil-slick. You are tarred and feathered for life.
Is despair wrong? Isn’t it the natural condition of life after a certain age? … After a number of events, what is there left but repetition and diminishment? Who wants to go on living? The eccentric, the religious, the artistic (sometimes); those with a false sense of their own worth. Soft cheeses collapse; firm cheeses endurate. Both go mouldy.
It took me some years to clear my head of what Paris wanted me to admire about it, and to notice what I preferred instead. Not power-ridden monuments, but individual buildings which tell a quieter story: the artist's studio, or the Belle Epoque house built by a forgotten financier for a just-remembered courtesan.
But I’ve been turning over in my mind the question of nostalgia, and whether I suffer from it. I certainly don’t get soggy at the memory of some childhood knickknack; nor do I want to deceive myself sentimentally about something that wasn’t even true at the time—love of the old school, and so on. But if nostalgia means the powerful recollection of strong emotions—and a regret that such feelings are no longer present in our lives—then I plead guilty.
And that's a life, isn't it? Some achievements and some disappointments. It's been interesting to me, though I wouldn't complain or be amazed if others found it less so. Maybe, in a way, Adrian knew what he was doing. Not that I would have missed my own life for anything, you understand. [pp.60-61]
Every love story is a potential grief story.
Everything gives way before the recurring torment and festivity of passion.
Not our Logical, Mensurative faculty, but our Imaginative one is King over us; I might say, Priest and Prophet to lead us heavenward; or Magician and Wizard to lead us hellward.
A belligerent state permits itself every such misdeed, every such act of violence, as would disgrace the individual.
[When asked "Dr. Einstein, why is it that when the mind of man has stretched so far as to discover the structure of the atom we have been unable to devise the political means to keep the atom from destroying us?"] That is simple, my friend. It is because politics is more difficult than physics.
We are our world knowing itself. We can relinquish our separateness. We can come home again - and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy.
I read somewhere that 77 per cent of all the mentally ill live in poverty. Actually, I'm more intrigued by the 23 per cent who are apparently doing quite well for themselves.
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