My response, a dubious and hesitant one, is that it has been and may continue to be, in the time that is left to me, more productive to live out the question than to try to answer it in abstract terms.

The idea of writer as sage is pretty much dead today. I would certainly feel very uncomfortable in the role.

I say that I represent this movement because my intellectual allegiances are clearly European, not African.

In order to be cruel we have to close our hearts to the suffering of the other.

If there were a better, clearer, shorter way of saying what the fiction says, then why not scrap the fiction?

My response, a dubious and hesitant one, is that it has been and may continue to be, in the time that is left to me, more productive to live out the question than to try to answer it in abstract terms.

Elizabeth, Lady C, claims to be writing at the limits of language. Would it not be insulting to her if I were diligently to follow after her, explaining what she means but is not smart enough to say?

As you see, I do not treat the creation of fiction, that to say the invention and development of fantasies, as a form of abstract thought. I dont wish to deny the uses of the intellect, but sometimes one has the intuition that the intellect by itself will lead one nowhere.

As for September 11, let us not too easily grant the Americans possession of that date on the calendar. Like May 1 or July 14 or December 25, September 11 may seem full of significance to some people, while to other people it is just another day.

In its conception the literature prize belongs to days when a writer could still be thought of as, by virtue of his or her occupation, a sage, someone with no institutional affiliations who could offer an authoritative word on our times as well as on our moral life.

There are works of literature whose influence is strong but indirect because it is mediated through the whole of the culture rather than immediately through imitation. Wordsworth is the case that comes to mind.

I see no marks of Wordsworths style of writing or style of thinking in my own work, yet Wordsworth is a constant presence when I write about human beings and their relations to the natural world.

The mode of consciousness of nonhuman species is quite different from human consciousness.

The writers who have the deepest influence on one are those one reads in ones more impressionable, early life, and often it is the more youthful works of those writers that leave the deepest imprint.

Strictly speaking, my interest is not in legal rights for animals but in a change of heart towards animals.

We are not by nature cruel.

The most important of all rights is the right to life, and I cannot foresee a day when domesticated animals will be granted that right in law.

If it is indeed impossible - or at least very difficult - to inhabit the consciousness of an animal, then in writing about animals there is a temptation to project upon them feelings and thoughts that may belong only to our own human mind and heart.

That has always seemed to me one of the stranger aspects of literary fame: you prove your competence as a writer and an inventor of stories, and then people clamour for you to make speeches and tell them what you think about the world.

I tend to resist invitations to interpret my own fiction.

All autobiography is storytelling; all writing is autobiography.

As you see, I do not treat the creation of fiction, that to say the invention and development of fantasies, as a form of abstract thought. I don't wish to deny the uses of the intellect, but sometimes one has the intuition that the intellect by itself will lead one nowhere.

Everyone seems to see bleakness and despair in my books. I don't read them that way. I see myself as writing comic books, books about ordinary people trying to live ordinary, dull, happy lives while the world is falling to pieces around them.

I read a great deal as a child. A lot of children go through a phase of reading in a literally voracious way. It is their primary imaginative activity. Maybe that's an experience which is not so common any more with the presence of television in every home.

In becoming a citizen, one undertakes certain duties and responsibilities. One of the more intangible of those duties and responsibilities is no matter what one's birth and background, to accept the historical past of the new country as one's own.

Islamic fundamentalism in its activist manifestation is bad news. Religious fundamentalism in general is bad news. We know about religious fundamentalism in South Africa. Calvinist fundamentalism has been an unmitigated force of benightedness in our history.

Lebanon, Israel, Ireland, South Africa - wherever there is a bleeding sore on the body of the world, the same hard-eyed narrow-minded fanatics are busy, indifferent to life, in love with death.

The end of confession is to tell the truth to and for oneself.

Despair is like a gas odourless tasteless without nourishment. You breathe it in your limbs relax you cease to care even at the moment when the steel touches your throat.

If there were a better clearer shorter way of saying what the fiction says then why not scrap the fiction

Words are coin. Words alienate. Language is no medium for desire. Desire is rapture, not exchange.

Sleep is no longer a healing bath, a recuperation of vital forces, but an oblivion, a nightly brush with annihilation.

It is a world of words that creates a world of things.

Nor should we exclude the possibility that Islamic terrorism may begin to make common cause with Western political extremists of the far Left and far Right.

In addressing a task, one almost always has several possible options, sometimes only a few, and they may all be practical and functional. But they lack the aesthetic aspect that raises it to architecture.

All enterprises that are entered into with indiscreet zeal may be pursued with great vigor at first, but are sure to collapse in the end.

Entropy theory is indeed a first attempt to deal with global form; but it has not been dealing with structure. All it says is that a large sum of elements may have properties not found in a smaller sample of them.

Journeys, like artists, are born and not made. A thousand differing circumstances contribute to them, few of them willed or determined by the will-whatever we may think.

The good parts of a book may be only something a writer is lucky enough to overhear or it may be the wreck of his whole damn life and one is as good as the other.

We're all like children. We may think we grow up, but to me, being grown up is death, stopping thinking, trying to find out things, going on learning.

That a peasant may become king does not render the kingdom democratic.

This means that to entrust to science - or to deliberate control according to scientific principles - more than scientific method can achieve may have deplorable effects.

It may be shocking to some people in this country to realize that, without meaning to do so, they hold views in common with Hitler when they preach discrimination against other religious, racial or economic groups.

A man may be in as just possession of truth as of a city, and yet be forced to surrender.

In relation to a writer, most readers believe in the Double Standard: they may be unfaithful to him as often as they like, but he must never, never be unfaithful to them.

Lives of great men oft remind us as we o'er their pages turn, That we too may leave behind us - Letters that we ought to burn.

Yes, and I can sit down on a white piece of paper and work because I don't believe too much into inspiration, only I'm waiting for inspiration, work and then inspiration may come. It's a little too easy to say that.

When families observe a later, deeper stage of cult involvement they may find it necessary to consider the involvement of a professional such as myself in an intervention effort.

Life is intrinsically, well, boring and dangerous at the same time. At any given moment the floor may open up. Of course, it almost never does; that's what makes it so boring.