I want a language that speaks the truth.

I thought, if ever there were a time to write a book about hope, it's now.

With optimism, you look upon the sunny side of things. People say, 'Studs, you're an optimist.' I never said I was an optimist. I have hope because what's the alternative to hope? Despair? If you have despair, you might as well put your head in the oven.

That's why I wrote this book: to show how these people can imbue us with hope. I read somewhere that when a person takes part in community action, his health improves. Something happens to him or to her biologically. It's like a tonic.

You happen to be talking to an agnostic. You know what an agnostic is? A cowardly atheist.

If solace is any sort of succor to someone, that is sufficient. I believe in the faith of people, whatever faith they may have.

I'm not up on the Internet, but I hear that is a democratic possibility. People can connect with each other. I think people are ready for something, but there is no leadership to offer it to them. People are ready to say, 'Yes, we are part of a world.'

Religion obviously played a role in this book and the previous book, too.

We are the most powerful nation in the world, but we're not the only nation in the world. We are not the only people in the world. We are an important people, the wealthiest, the most powerful and, to a great extent, generous. But we are part of the world.

I think it's realistic to have hope. One can be a perverse idealist and say the easiest thing: 'I despair. The world's no good.' That's a perverse idealist. It's practical to hope, because the hope is for us to survive as a human species. That's very realistic.

I want, of course, peace, grace, and beauty. How do you do that? You work for it.

I hope for peace and sanity - it's the same thing.

Someone who does an act. In a democratic society, you're supposed to be an activist; that is, you participate. It could be a letter written to an editor.

I hope that memory is valued - that we do not lose memory.

I want to praise activists through the years. I praise those of the past as well, to have them honored.

I've always felt, in all my books, that there's a deep decency in the American people and a native intelligence - providing they have the facts, providing they have the information.

I want a language that speaks the truth.

We use the word 'hope' perhaps more often than any other word in the vocabulary: 'I hope it's a nice day.' 'Hopefully, you're doing well.' 'So how are things going along? Pretty good. Going to be good tomorrow? Hope so.'

That's what we're missing. We're missing argument. We're missing debate. We're missing colloquy. We're missing all sorts of things. Instead, we're accepting.

When you become part of something, in some way you count. It could be a march; it could be a rally, even a brief one. You're part of something, and you suddenly realize you count. To count is very important.

I want people to talk to one another no matter what their difference of opinion might be.

All the other books ask, 'What's it like?' What was World War II like for the young kid at Normandy, or what is work like for a woman having a job for the first time in her life? What's it like to be black or white?

So people are ready. I feel hopeful in that sense.

I always love to quote Albert Einstein because nobody dares contradict him.

People are ready to say, 'Yes, we are ready for single-payer health insurance.' We are the only industrialized country in the world that does not have national health insurance. We are the richest in wealth and the poorest in health of all the industrial nations.

Nonetheless, do I have respect for people who believe in the hereafter? Of course I do. I might add, perhaps even a touch of envy too, because of the solace.

Why are we born? We're born eventually to die, of course. But what happens between the time we're born and we die? We're born to live. One is a realist if one hopes.

But once you become active in something, something happens to you. You get excited and suddenly you realize you count.

Chicago is not the most corrupt American city. It's the most theatrically corrupt.

Chicago is not the most corrupt American city. Its the most theatrically corrupt.

Work is a search for daily meaning as well as for daily bread.

Ordinary people are capable of doing extraordinary things, and that's what it's all about. They must count.

Still, language is resilient, and poetry when it is pressured simply goes underground.

I have my own language and it's high time I put a little of it out there.

Well, with the French language, which I understood and spoke, however imperfectly, and read in great quantities, at certain times, the matter I suppose was slightly different from either Latin or Greek.

I belong to a specific category of writers, those who speak and write in a language different from that of their parents.

Poetry is a matter of life, not just a matter of language.

Our purpose is simply to ask how theological principles can be shown to have usable secular analogues that throw light upon the nature of language.

Countries under foreign command quickly forget their history, their past, their tradition, their national symbols, their way of living, often their own literary language.

French is a language that makes those who speak it both calm and dynamic.

I have eighteen titles in the German language. I had a number one song in 1965.

That's so different in Hong Kong when I'm using my own mother language, I can treat the line in one thousand different ways, with many different reactions.

The Internet is not just one thing, it's a collection of things - of numerous communications networks that all speak the same digital language.

Of all of our inventions for mass communication, pictures still speak the most universally understood language.

If I were assigned poems I suppose I'd write more of them but it is entirely voluntary and for the most part ignored in the market sense of the word so the language to me is most intimate, most important, most sublime and most satisfying when it gets done.

Music is the soul of language.

I think the cinema you like has more to do with silence, and the theater you like has more to do with language.

For me concrete poetry was a particular way of using language which came out of a particular feeling, and I don't have control over whether this feeling is in me or not.

I think I am too interested in my own ideas to copy anyone else's, but I find that other people's imagery, the flow of language in the outside world, games with words, and ideas about relationships are all most important to me.