Wendell Berry Thinking Quotations

You've got to reach towards a better language, and you're not going to make it up from scratch; you've got to reach back into the tradition. Western tradition is not as impoverished as a lot of people would like to think, but you'd have to go back before the industrial revolution; you may have to go back farther than that. Of course, the Bible has a perfectly adequate language, but it's suffered a lot of thoughtless wear.

To me, an economy that sees the life of a community or a place as expendable, and reckons its value only in terms of money, is not acceptable because it is not realistic. I am thinking as I believe we must think if we wish to discuss the best uses of people, places, and things, and if we wish to give affection some standing in our thoughts.

I think of the old slavery, and of the way The Economy has now improved upon it. The new slavery has improved upon the old by giving the new slaves the illusion that they are free. The Economy does not take people's freedom by force, which would be against its principles, for it is very humane. It buys their freedom, pays for it, and then persuades its money back again with shoddy goods and the promise of freedom. "Buy a car," it says, "and be free. Buy a boat and be free." Is this not the raw material of bad dreams? Or is it maybe the very nightmare itself?

I think the issues of identity mostly are poppycock. We are what we have done, which includes our promises, includes our hopes, but promises first.

This, I thought, is what is meant by 'thy will be done' in the Lord's Prayer, which I had prayed time and again without thinking about it. It means that your will and God's will may not be the same. It means there's a good possibility that you won't get what you pray for. It means that in spite of your prayers you are going to suffer.

Thinking is the most overrated human activity.

I could die in peace, I think, if the world was beautiful. To know it's being ruined is hard.

It is the man who can think of no alternative to his enslavement who is truly a slave.

The surface of the quieted river, as I think now, is like a window looking into another world that is like this one except that it is quiet. Its quietness makes it seem perfect. The ripples are like the slates of a blind of a shutter through which we see imperfectly what is perfect. Though that other world can be seen only momentarily, it looks everlasting. As the ripples become more agitated, the window darkens and the other world is hidden.the surface of the river is like a living soul, which is easy to disturb, is often disturbed, but, growing calm, shows what it was, is, and will be.

In order to survive, a plurality of true communities would require not egalitarianism and tolerance but knowledge, an understanding of the necessity of local differences, and respect. Respect, I think, always implies imagination - the ability to see one another, across our inevitable differences, as living souls.

The good of the whole of Creation, the world and all its creatures together, is never a consideration because it is never thought of; our culture now simply lacks the means for thinking of it.

We are now, measurably, reducing the availability of these life-supporting goods which we can think of (though only on the conditions of good health and good care) as self-renewing or "sustainable." We are also destroying rapidly the supplies of the fossil fuels, which are limited and not renewable, and on which we have become totally dependent.

It's mighty hard right now to think of anything that's precious that isn't endangered. There are no sacred and unsacred places; there are only sacred and desecrated places. My belief is that the world and our life in it are conditional gifts.

The question before me, now that I am old, is not how to be dead, which I know from enough practice, but how to be alive, as these worn hills still tell, and some paintings of Paul Cezanne, and this mere singing wren, who thinks he's alive forever, this instant, and may be.

We must waste less. We must do more for ourselves and for each other. It is either that or continue merely to think and talk about changes that we are inviting catastrophe to make. The great obstacle is simply this: the conviction that we cannot change because we are dependant on what is wrong. But that is the addict's excuse, and we know that it will not do.

Nature is always trying to tell us that we are not so superior or independent or alone or autonomous as we may think.

To define knowledge as merely empirical is to limit one's ability to know; it enfeebles one's ability to feel and think.

If they had only themselves to consider, lovers would not need to marry, but they must think of others and of other things. They say their vows to the community as much as to one another, and the community gathers around them to hear and to wish them well, on their behalf and its own. It gathers around them because it understands how necessary, how joyful, and how fearful this joining is. These lovers, pledging themselves to one another "until death," are giving themselves away, and they are joined by this as no law or contract could join them.

Monsanto doesn't care about feeding the world. We have to think about the wage slavery of migrant workers and salary slavery of those who are desperately unhappy.

In the loss of skill, we lose stewardship; in losing stewardship we lose fellowship; we become outcasts from the great neighborhood of Creation. It is possible - as our experience in this good land shows - to exile ourselves from Creation, and to ally ourselves with the principle of destruction - which is, ultimately, the principle of nonentity. It is to be willing in general for being to not-be. And once we have allied ourselves with that principle, we are foolish to think that we can control the results. (pg. 303, The Gift of Good Land)

To think better, to think like the best humans, we are probably going to have to learn again to judge a person's intelligence, not by the ability to recite facts, but by the good order or harmoniousness of his or her surroundings. We must suspect that any statistical justification of ugliness and violence is a revelation of stupidity. (pg.192-193, People, Land, and Community)

It is therefore absurd to approach the subject of health piecemeal with a departmentalized band of specialists. A medical doctor uninterested in nutrition, in agriculture, in the wholesomeness of mind and spirit is as absurd as a farmer who is uninterested in health. Our fragmentation of this subject cannot be our cure, because it is our disease. The body cannot be whole alone. Persons cannot be whole alone. It is wrong to think that bodily health is compatible with spiritual confusion or cultural disorder, or with polluted air and water or impoverished soil.

I’ve been thinking about that question about what city people can do. The main thing is to realize that country people can’t invent a better agriculture by ourselves. Industrial agriculture wasn’t invented by us, and we can’t uninvent it. We’ll need some help with that.

I don't think I had even begun to have an idea where I was going, but wherever it was, that was where I wanted to go.

Protest that endures, I think, is moved by a hope far more modest than that of public success: namely, the hope of preserving qualities in one's own heart and spirit that would be destroyed by acquiescence.

Properly speaking, global thinking is not possible... Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. The right local questions and answers will be the right global ones. The Amish question, what will this do to our community? tends toward the right answer for the world.

A man's life is always dealing with permanence, that is the most dangerous kind of irresponsibility is to think of your doings as temporary.

Eating is an agricultural act. Eating ends the annual drama of the food economy that begins with planting and birth. Most eaters, however, are no longer aware that this is true. They think of food as an agricultural product, perhaps, but they do not think of themselves as participants in agriculture. They think of themselves as 'consumers.'

I don't think it is enough appreciated how much an outdoor book the Bible is. It is a "hypaethral book," such as Thoreau talked about - a book open to the sky. It is best read and understood outdoors, and the farther outdoors the better. Or that has been my experience of it. Passages that within walls seem improbable or incredible, outdoors seem merely natural. This is because outdoors we are confronted everywhere with wonders; we see that the miraculous is not extraordinary but the common mode of existence. It is our daily bread.

As I understand it, I am being paid only for my work in arranging the words; my property is that arrangement. The thoughts in this book, on the contrary, are not mine. They came freely to me, and I give them freely away. I have no "intellectual property," and I think that all claimants to such property are theives.

It is certain, I think, that the best government is the one that governs the least. But there is a much-neglected corollary: the best citizen is the one who least needs governing.

As I have read the Gospels over the years, the belief has grown in me that Christ did not come to found an organized religion but came instead to found an unorganized one. He seems to have come to carry religion out of the temples into the fields and sheep pastures, onto the roadsides and the banks of the rivers, into the houses of sinners and publicans, into the town and the wilderness, toward the membership of all that is here. Well, you can read and see what you think.

Odd as I am sure it will appear to some, I can think of no better form of personal involvement in the cure of the environment than that of gardening. A person who is growing a garden, if he is growing it organically, is improving a piece of the world. He is producing something to eat, which makes him somewhat independent of the grocery business, but he is also enlarging, for himself, the meaning of food and the pleasure of eating.

In this state of total consumerism-which is to say a state of helpless dependence on things and services and ideas and motives that we have forgotten how to provide ourselves-all meaningful contact between ourselves and the earth is broken. We do not understand the earth in terms either of what it offers us or of what it requires of us, and I think it is the rule that people inevitably destroy what they do not understand.