“[Thoreau's] famous night in jail took place about halfway through his stay in the cabin on Emerson's woodlot at Walden Pond. His two-year stint in the small cabin he built himself is often portrayed as a monastic retreat from the world of human affairs into the world of nautre, though he went back to town to eat with and talk to friends and family and to pick up money doing odd jobs that didn't fit into Walden's narrative. He went to jail both because the town jailer ran into him while he was getting his shoe mended and because he felt passionately enough about national affairs to refuse to pay his tax. To be in the woods was not to be out of society or politics.”

“...Not till we are completely lost, or turned round,--for a man needs only to be turned round once with his eyes shut in this world to be lies,--do we appreciate the vastness and strangeness of nature. Not till we are lost, in other words, not till we have lost the world, do we begin to find ourselves, and realize where we are and the infinite extent of our relations." Thoreau is playing with the biblical question about what it profits a man if he gains the whole world and loses his own soul. Lose the whole world, get lost in it, and find your soul.”

“David had been photographing endangered species in the Hawaiian rainforest and elsewhere for years, and his collections of photographs and Suzie's tarot cards seemed somehow related. Because species disappear when their habitat does, he photographed them against the nowhere of a black backdrop (which sometimes meant propping up a black velvet cloth in the most unlikely places and discouraging climates), and so each creature, each plant, stood as though for a formal portrait alone against the darkness. The photographs looked like cards too, card from the deck of the world in which each creature describes a history, a way of being in the world, a set of possibilities, a deck from which cards are being thrown away, one after another. Plants and animals are a language, even in our reduced, domesticated English, where children grow like weeds or come out smelling like roses, the market is made up of bulls and bears, politics of hawks and doves. Like cards, flora and fauna could be read again and again, not only alone but in combination, in the endlessly shifting combinations of a nature that tells its own stories and colors ours, a nature we are losing without even knowing the extent of that loss.”

“The famous Zen parable about the master for whom, before his studies, mountains were only mountains, but during his studies mountains were no longer mountains, and afterward mountains were again mountains could be interpreted as an allegory about [the perpetual paradox that when one is closest to a destination one is also the farthest).”

“A precursor to the Social Darwinists, Hobbes argued from th premise that the primordial human condition was a war fought by each against each, so brutal and incesssant that it was impossible to develop industry or even agriculture or the arts while that condition persisted. It's this description that culmintes in his famous epithet "And the life of man, solitary, poor, brutish, and short." It was a fiction to which he brought to bear another fiction, that of the social contract by which men agree to submit to rules and a presiding authority, surrendering their right to ravage each other for the sake of their own safety. The contract was not a bond of affection or identification, bot a culture or religion binding togetehr a civilization, only a convenience. Men, in his view, as in that of many other European writers of the period, are stark, mechanical creatures, windup soldiers social only by strategy and not by nature...”

“Many people nowadays live in a series of interiors...disconnected from each other. On foot everything stays connected, for while walking one occupies the spaces between those interiors in the same way one occupies those interiors. One lives in the whole world rather than in interiors built up against it.”

“This is a paradise of rising to the occasion that points out by contrast how the rest of the time most of us fall down from the heights of possibility, down into diminished selves and dismal societies. Many now do not even hope for a better society, but they recognize it when they encounter it, and that discovery shines out even through the namelessness of their experience. Others recognize it, grasp it, and make something of it, and long-term social and political transformations, both good and bad, arise from the wreckage. The door to this ear's potential paradises is in hell.”