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I strenuously object to the very word "grotesque" which has become hackneyed to the point of nausea…I would prefer my music to be described as "Scherzo-ish" in quality, or else by three words describing the various degrees of the Scherzo – whimsicality, laughter, mockery.
--
Page 37; from his fragmentary Autobiography.

 

Sergei Prokofiev

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But at some point, you know that— you know what poem keeps going through my mind is, "first they came for the Jews." People, all of us, are like, "Well, this news doesn't really affect me." "Well, I'm not a bondholder." "Well, I'm not in the banking industry." "Well, I'm not a big CEO." "Well, I'm not on Wall Street." "Well, I'm not a car dealer." "I'm not an auto worker." Gang, at some point, they're going to come for you!

 

Glenn Beck

 

"Sometimes," I said, "it seems to me that a friend might not take such pleasure in making fun of me as you do."
"Dear Odd! If one's friends do not openly laugh at him, they are not, in fact, his friends. How else would one learn to avoid saying those things that would elicit laughter from strangers? The mockery of friends is affectionate, and inoculates against foolishness."

 

Dean R. Koontz

 

While in Kyoto I tried to learn Japanese with a vengeance. I worked much harder at it, and got to a point where I could go around in taxis and do things. I took lessons from a Japanese man every day for an hour. One day he was teaching me the word for "see." "All right," he said. "You want to say, 'May I see your garden?' What do you say?" I made up a sentence with the word that I had just learned. "No, no!" he said. "When you say to someone, 'Would you like to see my garden? you use the first 'see.' But when you want to see someone else's garden, you must use another 'see,' which is more polite." "Would you like to glance at my lousy garden?" is essentially what you're saying in the first case, but when you want to look at the other fella's garden, you have to say something like, "May I observe your gorgeous garden?" So there's two different words you have to use. Then he gave me another one: "You go to a temple, and you want to look at the gardens..." I made up a sentence, this time with the polite "see." "No, no!" he said. "In the temple, the gardens are much more elegant. So you have to say something that would be equivalent to 'May I hang my eyes on your most exquisite gardens?" Three or four different words for one idea, because when I'm doing it, it's miserable; when you're doing it, it's elegant. I was learning Japanese mainly for technical things, so I decided to check if this same problem existed among the scientists. At the institute the next day, I said to the guys in the office, "How would I say in Japanese, 'I solve the Dirac Equation'?" They said such-and-so. "OK. Now I want to say, 'Would you solve the Dirac Equation?' -- how do I say that?" "Well, you have to use a different word for 'solve,' " they say. "Why?" I protested. "When I solve it, I do the same damn thing as when you solve it!" "Well, yes, but it's a different word -- it's more polite." I gave up. I decided that wasn't the language for me, and stopped learning Japanese.

 

Richard Feynman

 

Since He is the Mediator of God and men, the man Christ Jesus has been made Head of the Church, and the faithful are His members. Wherefore He says: "For them I hallow Myself" (John 17:19). But when He says, "For them I hallow Myself," what else can He mean but this: "I sanctify them in Myself, since truly they are Myself"? For, as I have remarked, they of whom He speaks are His members, and the Head of the body are one Christ. ... That He signifies this unity is certain from the remainder of the same verse. For having said, "For them I hallow Myself," He immediately adds, "in order that they too may be hallowed in truth," to show that He refers to the holiness that we are to receive in Him. Now the words "in truth" can only mean "in Me," since Truth is the Word who in the beginning was God.
The Son of man was Himself sanctified in the Word as the moment of His creation, when the Word was made flesh, for Word and man became one Person. It was therefore in that instant that He hallowed Himself in Himself; that is, He hallowed Himself as man, in Himself as the Word. For there is but one Christ, Word and man, sanctifying the man in the Word.
But now it is on behalf of His members that He adds: "and for them I hallow Myself." That is to say, that since they too are Myself, so they too may profit by this sanctification just as I profited by it as man without them. "And for them I hallow Myself"; that is, I sanctify them in Myself as Myself, since in Me they too are Myself. "In order that they too may be hallowed in truth." What do the words "they too" mean, if not that thy may be sanctified as I am sanctified; that is to say, "in truth," which is I Myself? [Quia et ipsi sunt ego. "Since they too are myself"] (pp. 431-432).

 

Augustine of Hippo

 

"Even discourse which does not acknowledge "musical coherence" as "intellectual communication" does not in fact succeed in treating it as anything else; it is only by locating their concerns in domains where the "musical" aspects of music are peripherally or not at all involved that musical discourses can circumvent the fact that when the "object of thought" consists of the contents of a musical composition just the recognition of the identities of any of these contents (or even of the undivided single identity of them taken all together as a "unit") involves (to varying degrees) the same considerations that are involved in a discourse that explicitly--and hence with a better chance of cognitive particularity--regards such a composition as an instance of communicative thought."

 

Benjamin Boretz