Lancelot Hogben Quotes

“The language of mathematics differs from that of everyday life, because it is essentially a rationally planned language. The languages of size have no place for private sentiment, either of the individual or of the nation. They are international languages like the binomial nomenclature of natural history. In dealing with the immense complexity of his social life man has not yet begun to apply inventiveness to the rational planning of ordinary language when describing different kinds of institutions and human behavior. The language of everyday life is clogged with sentiment, and the science of human nature has not advanced so far that we can describe individual sentiment in a clear way. So constructive thought about human society is hampered by the same conservatism as embarrassed the earlier naturalists. Nowadays people do not differ about what sort of animal is meant by Cimex or Pediculus, because these words are used only by people who use them in one way. They still can and often do mean a lot of different things when they say that a mattress is infested with bugs or lice. The study of a man's social life has not yet brought forth a Linnaeus. So an argument about the 'withering away of the State' may disclose a difference about the use of the dictionary when no real difference about the use of the policeman is involved. Curiously enough, people who are most sensible about the need for planning other social amenities in a reasonable way are often slow to see the need for creating a rational and international language.”

“The language of mathematics differs from that of everyday life, because it is essentially a rationally planned language. The languages of size have no place for private sentiment, either of the individual or of the nation. They are international languages like the binomial nomenclature of natural history. In dealing with the immense complexity of his social life man has not yet begun to apply inventiveness to the rational planning of ordinary language when describing different kinds of institutions and human behavior. The language of everyday life is clogged with sentiment, and the science of human nature has not advanced so far that we can describe individual sentiment in a clear way. So constructive thought about human society is hampered by the same conservatism as embarrassed the earlier naturalists. Nowadays people do not differ about what sort of animal is meant by Cimex or Pediculus, because these words are used only by people who use them in one way. They still can and often do mean a lot of different things when they say that a mattress is infested with bugs or lice. The study of a man's social life has not yet brought forth a Linnaeus. So an argument about the 'withering away of the State' may disclose a difference about the use of the dictionary when no real difference about the use of the policeman is involved. Curiously enough, people who are most sensible about the need for planning other social amenities in a reasonable way are often slow to see the need for creating a rational and international language.”

“Lancelot and Guinevere – they looked like two flowers, bright enough to turn to each other for sunlight.”

“...and there encountered with him all at once Sir Bors, Sir Ector, and Sir Lionel, and they three smote him at once with their spears, and with force of themselves they smote Sir Lancelot's horse reverse to the earth. And by misfortune Sir Bors smote Sir Lancelot through the shield into the side...”

“Don't kill me,' said the knight. 'I yield. I yield. You can't kill a man at mercy.'Lancelot put up his sword and went back from the knight, as if he were going back from his own soul. He felt in his heart cruelty and cowardice, the things which made him brave and kind.'Get up,' he said. 'I won't hurt you. Get up, go.'The knight looked at him, on all fours like a dog, and stood up, crouching uncertainly.Lancelot went away and was sick.”

“This coming from the god who zinged Guinevere and Lancelot while King Arthur was away slaying dragons.”

“Thought is born of failure.”

“The nearer the church the further from God.”

“C’est moi, c’est moi,’tis I,' I told him. It seemed appropriately melodramatic, though I didn’t know if he’d catch the reference. I shouldn’t have worried. Unexpectedly, he laughed. “Trust you to quote Lancelot rather than Guinevere.”

“Perceval said to the Grail Knight: “Will you break a spear with me this day?” He did not expect Galahad to look down on him from Lancelot’s immense height and say, gently, as if he knew it must disappoint, “Sir, I cannot.” “No? Well, there are others to fight,” said Perceval, trying not to show how vexed he felt to be denied the honour. “Not for any lack of love,” Galahad added. “But for the regard in which I hold you, Perceval of Wales.”

“Why could Tolkien not be more like Sir Thomas Malory, asked [Edwin] Muir, in the third Observer review of those cited above, and give us heroes and heroines like Lancelot and Guinevere, who ' knew temptation, were sometimes unfaithful to their vows,' were engagingly marked by adulterous passion? But T.H. White had already considered that paradigm, was indeed rewriting it at the same time as Tolkien in The Once and Future King; and he had seen the core of Malory's work not in romantic vice but in the human urge to murder. In White the poisonous adder that provokes the last disastrous battle is no adder but a harmless grass-snake, and the flash of the sword which brings on the two armies is not natural self-defense but natural blood-lust, creating a continuum from cruelty to animals to world wars and holocausts. Malory has to be rewritten to encompass a new view of evil.”