Quotes Wendell Berry - page 2

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Love is never abstract. It does not adhere to the universe or the planet or the nation or the institution or the profession, but to the singular sparrows of the street, the lilies of the field, \

Love is never abstract. It does not adhere to the universe or the planet or the nation or the institution or the profession, but to the singular sparrows of the street, the lilies of the field, "to the least of these my brethren." Love is not, by its own desire, heroic. It is heroic only when compelled to be. It exists by its willingness to be anonymous, humble, and unrewarded.

Condemnation by category is the lowest form of hatred, for it is cold-hearted and abstract, lacking even the courage of a personal hatred.

People who blame the Bible for the modern destruction of nature have failed to see its delight in the variety and individuality of creatures and its insistence upon their holiness. But that delight-in, say, the final chapters of Job or the 104th Psalm-is far more useful to the cause of conservation than the undifferentiating abstractions of science... Reverence gives standing to creatures, and to our perception of them, just as the law gives standing to a citizen.

To be interested in food but not in food production is clearly absurd.

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That we should have an agriculture based as much on petroleum as the soil-that we need petroleum exactly as much as we need food and must have it before we can eat-may seem absurd. It is absurd. It is nevertheless true.

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.

To the extent that we consume, in our present circumstances, we are guilty. To the extent that we guilty consumers are conservationists, we are absurd. But what can we do? Must we go on writing letters to politicians and donating to conservation organizations until the majority of our fellow citizens agree with us? Or can we do something directly to solve our share of the problem? I am a conservationist. I believe wholeheartedly in putting pressure on the politicians and in maintaining the conservation organizations.

The people who benefit from this state of affairs have been at pains to convince us that the agricultural practices and policies that have almost annihilated the farming population have greatly benefited the population of food consumers. But more and more consumers are now becoming aware that our supposed abundance of cheap and healthful food is to a considerable extent illusory.

Like the water of a deep stream, love is always too much. We did not make it. Though we drink till we burst, we cannot have it all, or want it all. In its abundance it survives our thirst. In the evening we come down to the shore to drink our fill, and sleep, while it flows through the regions of the dark. It does not hold us, except we keep returning to its rich waters thirsty. We enter, willing to die, into the commonwealth of its joy.

Sabbath observance invites us to stop. It invites us to rest. It asks us to notice that while we rest, the world continues without our help. It invites us to delight in the world\'s beauty and abundance.

Sabbath observance invites us to stop. It invites us to rest. It asks us to notice that while we rest, the world continues without our help. It invites us to delight in the world's beauty and abundance.

But in fact as knowledge expands globally it is being lost locally. This is the paramount truth of the modern history of rural places everywhere in the world. And it is the gravest problem of land use: Modern humans typically are using places whose nature they have never known and whose history they have forgotten; thus ignorant, they almost necessarily abuse what they use.

We don't know how to use energy or what to use it for. And we cannot restrain ourselves. Our time is characterized as much by the abuse and waste of human energy as it is by the abuse and waste of fossil fuel energy.

A protest meeting on the issue of environmental abuse is not a convocation of accusers, it is a convocation of the guilty. The realization ought to clear the smog of self-righteousness that has always conventionally hovered over these occasions, and let us see the work that is to be done.

It was a country . . . that he and his people had known how to use and abuse, but not how to preserve.

This curious faith is predicated on the notion that we will soon develop unlimited new sources of energy: domestic oil fields, shale oil, gasified coal, nuclear power, solar energy, and so on. This is fantastical because the basic cause of the energy crisis is not scarcity: it is moral ignorance and weakness of character. We don't know how to use energy or what to use it for. And we cannot restrain ourselves. Our time is characterized as much by the abuse and waste of human energy as it is by the abuse and waste of fossil fuel energy.

Under the discipline of unity, knowledge and morality come together. No longer can we have that paltry 'objective' knowledge so prized by the academic specialists. To know anything at all becomes a moral predicament. Aware that there is no such thing as a specialized effect, one becomes responsible for judgments as well as facts. Aware that as an agricultural scientist he had 'one great subject,' Sir Albert Howard could no longer ask, What can I do with what I know? without at the same time asking, How can I be responsible for what I know?

Perhaps it is to prepare to hear some day the music of the spheres that I am always turning my ears to the music of streams. There is indeed a music in streams, but it is not for the hurried. It has to be loitered by and imagined. Or imagined toward, for it is hardly for men at all. Nature has a patient ear. To her the slowest funeral march sounds like a jig. She is satisfied to have the notes drawn out to the lengths of days or weeks or months. Small variations are acceptable to her, modulations as leisurely as the opening of a flower.

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.

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No matter how much one may love the world as a whole, one can live fully in it only by living responsibly in some small part of it. Where we live and who we live there with define the terms of our relationship to the world and to humanity. We thus come again to the paradox that one can become whole only by the responsible acceptance of one\'s partiality.

No matter how much one may love the world as a whole, one can live fully in it only by living responsibly in some small part of it. Where we live and who we live there with define the terms of our relationship to the world and to humanity. We thus come again to the paradox that one can become whole only by the responsible acceptance of one's partiality.

If you grow a garden you are going to shed some sweat, and you are going to spend some time bent over; you will experience some aches and pains. But it is in the willingness to accept this discomfort that we strike the most telling blow against the power plants and what they represent.

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