Lewis Hyde Quotes

We are only alive to the degree that we can let ourselves be moved.

Unlike the sale of a commodity, the giving of a gift tends to establish a relationship between the parties involved. When gifts circulate within a group, their commerce leaves a series of interconnected relationships in its wake, and a kind of decentralized cohesiveness emerges.

The passage into mystery always refreshes. If, when we work, we can look once a day upon the face of mystery, then our labor satisfies. We are lightened when our gifts rise from pools we cannot fathom. Then we know they are not a solitary egotism and they are inexhaustible.

Nothing is more dangerous to liberty than the power of entailed art and ideas. The very soul of a republic is the common citizen's inalienable access to knowledge.

Science may not be as intimate as the medical profession; nonetheless, it certainly is a community in which ideas are often shared as contributions, not as proprietary things.

The gift moves towards the empty place. As it turns in its circle it turns towards him who has been empty-handed the longest, and if someone appears elsewhere whose need is greater it leaves its old channel and moves toward him. Our generosity may leave us empty, but our emptiness then pulls gently at the whole until the thing in motion returns to replenish us. Social nature abhors a vacuum.

Erik Erikson has commented: Potentially creative men like (Bernard) Shaw build the personal fundament of their work during a self-decreed moratorium, during which they often starve themselves, socially, erotically, and, at last but not least, nutritionally, in order to let the grosser weeds die out, and make way for the growth of their inner garden.

What is it about a work of art, even when it is bought and sold in the market, that makes us distinguish it from ... pure commodities? A work of art is a gift, not a commodity ... works of art exist simultaneously in two "economies", a market economy and a gift economy. Only one of these is essential, however: a work of art can survive without the market, but where there is no gift, there is no art.

When we are moved by art we are grateful that the artist lived, grateful that he labored in the service of his gifts.

All that we make and do is shaped by the communities and traditions that contain us, not to mention by money, power, politics, and luck. And even should the artist or scientist think she as extracted herself from the world to stand alone in the studio, a tremendous array of faculties and mind-states may well attend her creativity.

Art does not organize parties, nor is it the servant or colleague of power. Rather, the work of art becomes a political force simply through the faithful representation of the spirit. It is a political act to create an image of the self or of the collective.

Creativity in science is almost always cumulative and collaborative; it proceeds collectively and thus thrives when barriers to collectivity are reduced.

For the slow labor of realizing a potential gift the artist must retreat to those Bohemias, halfway between the slums and the library, where life is not counted by the clock and where the talented may be sure they will be ignored until that time, if it ever comes, when their gifts are viable enough to be set free and survive in the world.

Most artists are brought to their vocation when their own nascent gifts are awakened by the work of a master. That is to say, most artists are converted to art by art itself. Finding one's voice isn't just an emptying and purifying oneself of the words of others but an adopting and embracing of filiations, communities, and discourses. Inspiration could be called inhaling the memory of an act never experienced. Invention, it must be humbly admitted, does not consist in creating out of void but out of chaos. Any artist knows these truths, no matter how deeply he or she submerges that knowing.

There is no way to suppress change…not even in heaven; there is only a choice between a way of living which allows constant, if gradual alterations and a way of living that combines great control and cataclysmic upheavals. Those who panic and bind the trickster choose the latter path. It would be better to learn to play with him, better especially to develop skills (cultural, spiritual, artistic) that allow some commerce with accident, and some acceptance of the changes that contingency will always engender.

An essential portion of any artist's labor is not creation so much as invocation. Part of the work cannot be made, it must be received; and we cannot have this gift except, perhaps, by supplication, by courting, by creating within ourselves that 'begging bowl' to which the gift is drawn.

We are each born into a situation - a particular body (its race, sex, health ... ), a set of ancestors, a community, a nation - and born into the stories told of each of these.

Irony has only emergency use. Carried over time it is the voice of the trapped who have come to enjoy their cage.

I think of a myth as a story that helps you explain all the different pieces of your life. In that broad sense, there is no way to live without mythology.

There is the family of our birth and then there is a more noble world to which we really belong; the richness of this ideal world is often proportional to the poverty of the real, as personal grandiosity is proportional to shame.

Better to operate with detachment, then; better to have a way but infuse it with a little humor; best, to have no way at all but to have instead the wit constantly to make one's way anew from the materials at hand.

It is hard to travel in this fallen world if you lose the power of speech every time evil meets you on the path.

But neither money nor machines can create. They shuttle tokens of energy, but they do not transform. A civilization based on them puts people out of touch with their creative powers.

True citizens are not the audience of their government, nor its consumers; they are its makers.

All cultures seem to find a slightly alien local population to carry the Hermes projection. For the Vietnamese it is the Chinese, and for the Chinese it is the Japanese. For the Hindu it is the Moslem; for the North Pacific tribes it was the Chinook; in Latin America and in the American South it is the Yankee. In Uganda it is the East Indians and Pakistanis. In French Quebec it is the English. In Spain the Catalans are "the Jews of Spain". On Crete it is the Turks, and in Turkey it is the Armenians. Lawrence Durrell says that when he lived in Crete he was friends with the Greeks, but that when he wanted to buy some land they sent him to a Turk, saying that a Turk was what you needed for a trade, though of course he couldn't be trusted.
This figure who is good with money but a little tricky is always treated as a foreigner even if his family has been around for centuries. Often he actually is a foreigner, of course. He is invited in when the nation needs trade and he is driven out - or murdered - when nationalism begins to flourish: the Chinese out of Vietnam in 1978, the Japanese out of China in 1949, the Jankees out of South America and Iran, the East Indians out of Uganda under Idi Amin, and the Armenians out of Turkey in 1915-16. The outsider is always used as a catalyst to arouse nationalism, and when times are hard he will always be its victim as well.

To be a great teacher, you can't simply be looking at how to earn your income. And with a priest or spiritual leader - there's another relationship that makes those lives what they are. And in each of these cases you'll find elements of gift exchange thriving, and you'll also find a tension around it.