Quotes from Cage of Stars

Jacquelyn Mitchard ·  289 pages

Rating: (5K votes)


“There are no coincidences. If something happens and we don't understand the reason, that doesn't mean there is no reason. It means that the reason will later be revealed, likely not in this life.”
― Jacquelyn Mitchard, quote from Cage of Stars


“Already there was black rain inside me.”
― Jacquelyn Mitchard, quote from Cage of Stars


“This infuriated my father, who said BYU was a “meat market” and that if Heavenly Father didn’t intend women to understand economics, why did He give them charge of households, and if women weren’t intended to understand philosophy, why were they the first teachers of the word, and if they weren’t intended to practice psychology, why did the Lord intend they should be mothers?”
― Jacquelyn Mitchard, quote from Cage of Stars


“It was like a lucky pebble kept in my pocket that got so shined up from rubbing against the denim that no one could tell it had ever been an ordinary stone.”
― Jacquelyn Mitchard, quote from Cage of Stars


“Everyone yearns for heaven, and nothing binds you to the hope of eternal life like that kind of defeat on earth.”
― Jacquelyn Mitchard, quote from Cage of Stars



About the author

Jacquelyn Mitchard
Born place: The United States
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“There are few things in this life more bamboo-under-fingernails than good poetry read aloud badly-unless it is bad poetry read aloud badly.”
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“This life is a deafening roar but listen. You could hear a pin drop.”
― Chris Cleave, quote from Incendiary


“L'Art d’avoir toujours raison La dialectique 1 éristique est l’art de disputer, et ce de telle sorte que l’on ait toujours raison, donc per fas et nefas (c’est-à-dire par tous les moyens possibles)2. On peut en effet avoir objectivement raison quant au débat lui-même tout en ayant tort aux yeux des personnes présentes, et parfois même à ses propres yeux. En effet, quand mon adversaire réfute ma preuve et que cela équivaut à réfuter mon affirmation elle-même, qui peut cependant être étayée par d’autres preuves – auquel cas, bien entendu, le rapport est inversé en ce qui concerne mon adversaire : il a raison bien qu’il ait objectivement tort. Donc, la vérité objective d’une proposition et la validité de celle-ci au plan de l’approbation des opposants et des auditeurs sont deux choses bien distinctes. (C'est à cette dernière que se rapporte la dialectique.) D’où cela vient-il ? De la médiocrité naturelle de l’espèce humaine. Si ce n’était pas le cas, si nous étions foncièrement honnêtes, nous ne chercherions, dans tout débat, qu’à faire surgir la vérité, sans nous soucier de savoir si elle est conforme à l’opinion que nous avions d’abord défendue ou à celle de l’adversaire : ce qui n’aurait pas d’importance ou serait du moins tout à fait secondaire. Mais c’est désormais l’essentiel. La vanité innée, particulièrement irritable en ce qui concerne les facultés intellectuelles, ne veut pas accepter que notre affirmation se révèle fausse, ni que celle de l’adversaire soit juste. Par conséquent, chacun devrait simplement s’efforcer de n’exprimer que des jugements justes, ce qui devrait inciter à penser d’abord et à parler ensuite. Mais chez la plupart des hommes, la vanité innée s’accompagne d’un besoin de bavardage et d’une malhonnêteté innée. Ils parlent avant d’avoir réfléchi, et même s’ils se rendent compte après coup que leur affirmation est fausse et qu’ils ont tort, il faut que les apparences prouvent le contraire. Leur intérêt pour la vérité, qui doit sans doute être généralement l’unique motif les guidant lors de l’affirmation d’une thèse supposée vraie, s’efface complètement devant les intérêts de leur vanité : le vrai doit paraître faux et le faux vrai.”
― Arthur Schopenhauer, quote from The Art of Always Being Right


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