Laboring through a world every day more stultified, which expected salvation in codes and governments, ever more willing to settle for suburban narratives and diminished payoffs--what were the chances of finding anyone else seeking to transcend that, and not even particularly aware of it?
Interpretation
The quote reflects on the challenges of finding genuine experiences and connections in a world increasingly focused on superficiality and conformity.
In this quote, Thomas Pynchon paints a picture of a society that is becoming numb and conformist, reliant on external structures like codes and governments for salvation, while settling for mediocrity. The speaker questions the likelihood of encountering individuals who, in their quest for something deeper and more meaningful, might not even realize the constraints placed upon them by societal norms and expectations.
In practice
This quote can be used during a discussion on the importance of authenticity in today's society.
But a few choosing to venture deeper into the painful corridors of their affliction, found after a while that they could now grind and polish ever more exotic surfaces, hyperboloidial and even stranger, eventually including what we must term ‘imaginary’ shapes (which some preferred to term invisible).
It's been a prevalent notion. Fallen sparks. Fragments of vessels broken at the Creation. And someday, somehow, before the end, a gathering back to home. A messenger from the Kingdom, arriving at the last moment. But I tell you there is no such message, no such home -- only the millions of last moments . . . nothing more. Our history is an aggregate of last moments.
So the city became the material expression of a particular loss of innocence – not sexual or political innocence but somehow a shared dream of what a city might at its best prove to be – its inhabitants became, and have remained, an embittered and amnesiac race, wounded but unable to connect through memory to the moment of injury, unable to summon the face of their violator.
Losing faith is a complicated business and takes time. There are no epiphanies, no "moments of truth." It takes much thought and concentration in the later phases, which thenselves come about through an accumulation of small accidents: examples of general injustice, misfortune falling upon the godly, prayers of one's own unanswered.
If there is something comforting - religious, if you want - about paranoia, there is still also anti-paranoia, where nothing is connected to anything, a condition not many of us can bear for long.
He gazes through sunlight's buttresses, back down the refectory at the others, wallowing in their plenitude of bananas, thick palatals of their hunger lost somewhere in the stretch of morning between them and himself. A hundred miles of it, so suddenly. Solitude, even among the meshes of this war, can when it wishes so take him by the blind gut and touch, as now, possessively. Pirate's again some other side of a window, watching strangers eat breakfast.
When I appeared before the draft board examiner during World War II, he asked me if I thought I could kill. "I don't know about strangers," I replied, "but friends, certainly."
If you feel that you must suffer, then plan your suffering carefully -- as you choose your dreams, as you conceive your ancestors.
I wonder if I've been changed in the night. Let me think. Was I the same when I got up this morning? I almost think I can remember feeling a little different. But if I'm not the same, the next question is 'Who in the world am I?' Ah, that's the great puzzle!
A light here required a shadow there.
The Impossible Generalized Man today is the critic who believes in loving those unworthy of love as well as those worthy -yet believes this only insofar as no personal risk is entailed. Meaning he loves no one, worthy or no. This is what makes him impossible.
Whoever brought me here will have to take me home.
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