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Yes, the novel is about concrete living relationships, a man's love for a woman, a woman's betrayal of that love. But it is also about wealth, its great attraction as well as its destructive power, the carelessness that comes with it, and, yes, it is about the American dream, a dream of power and wealth, the beguiling light of Daisy's house and the port of entry to America. It is also about loss, about the perishability of dreams once they are transformed into hard reality. It is the longing, its immateriality, that makes the dream pure.
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What we in Iran had in common with Fitzgerald was this dream that became our obsession and took over our reality, this terrible, beautiful dream, impossible in its actualization, for which any amount of violence might be justified or forgiven.
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This, I believe, is how the villain in modern fiction is born: a creature without compassion, without empathy.
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A good novel is one that shows the complexity of individuals, and creates enough space for all these characters to have a voice; in this way a novel is called democratic — not that it advocates democracy but that by nature it is so.
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Every great work of art... is a celebration, an act of insubordination against the betrayals, horrors and infidelities of life.
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Every fairy tale offers the potential to surpass present limits, so in a sense the fairy tale offers you freedoms that reality denies.
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Once evil is individualized, becoming part of everyday life, the way of resisting it also becomes individual. How does the soul survive? is the essential question. And the response is: through love and imagination.
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You get a strange feeling when you're about to leave a place, I told him, like you'll not only miss the people you love but you'll miss the person you are now at this time and this place, because you'll never be this way ever again.
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I explained that most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed too immutable. I told my students I wanted them in their readings to consider in what ways these works unsettled them, made them a little uneasy, made them look around and consider the world, like Alice in Wonderland, through different eyes.
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A novel is not an allegory... It is the sensual experience of another world. If you don't enter that world, hold your breath with the characters and become involved in their destiny, you won't be able to empathize, and empathy is at the heart of the novel. This is how you read a novel: you inhale the experience. So start breathing.
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Art is no longer snobbish or cowardly. It teaches peasants to use tractors, gives lyrics to young soldiers, designs textiles for factory women's dresses, writes burlesque for factory theatres, does a hundred other useful tasks. Art is as usueful as bread.
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It is only through literature that one can put oneself in someone else's shoes and understand the other's different and contradictory sides and refrain from becoming too ruthless. Outside the sphere of literature only one aspect of individuals is revealed. But if you understand their different dimensions you cannot easily murder them...
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We all had to pay, but not for the crimes we were accused of. There were other scores to settle.
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It is because these characters depend to such a high degree on their own sense of integrity that for them, victory has nothing to do with happiness. It has more to do with a settling within oneself, a movement inward that makes them whole. Their reward is not happiness — a word that is central in Austen's novels but is seldom used in James's universe. What James's characters gain is self-respect.
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The worst crime committed by totalitarian mind-sets is that they force their citizens, including their victims, to become complicit in their crimes. Dancing with your jailer, participating in your own execution, that is an act of utmost brutality.
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If I turned towards books, it was because they were the only sanctuary I knew, one I needed in order to survive, to protect some aspect of myself that was now in constant retreat.
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The dearer a book was to my heart, the more battered and bruised it became.
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We speak of facts, yet facts exist only partially to us if they are not repeated and re-created through emotions, thoughts and feelings. To me it seemed as if we had not really existed, or only half existed, because we could not imaginatively realize ourselves and communicate to the world, because we had used works of imagination to serve as handmaidens to some political ploy.
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The crisis besetting America is not just an economic or political crisis; something deeper is wreaking havoc across the land, a mercenary and utilitarian attitude that demonstrates little empathy for people's actual well-being, that dismisses imagination and thought, branding passion for knowledge as irrelevant.
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I have a recurring fantasy that one more article has been added to the Bill of Rights: the right to free access to imagination.
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It is amazing how, when all possibilities seem to be taken away from you, the minutest opening can become a great freedom.
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A great novel heightens your senses and sensitivity to the complexities of life and of individuals, and prevents you from the self-righteousness that sees morality in fixed cormulas about good and evil.
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It takes courage to die for a cause, but also to live for one.
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The reason I am so popular is that I give others back what they need to find in themselves. You need me not because I tell you what I want you to do but because I articulate and justify what you want to do.
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Empathy lies at the heart of Gatsby, like so many other great novels — the biggest sin is to be blind to others' problems and pains. Not seeing them means denying their existence.
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Those who judge must take all aspects of an individual's personality into account.
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Khatami is a symptom and not the cause of change in Iran.
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Reality has become so intolerable, she said, so bleak, that all I can paint now are the colors of my dreams.
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I no longer believe that we can keep silent. We never really do, mind you. In one way or another we articulate what has happened to us through the kind of people we become.
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Dreams, Mr. Nyazi, are perfect ideals, complete in themselves. How can you impose them on a constantly changing, imperfect, incomplete reality? You would become a Humbert, destroying the object of your dream; or a Gatsby, destroying yourself.
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Quote of the day
Wars and elections are both too big and too small to matter in the long run. The daily work—that goes on, it adds up.
Barbara Kingsolver
Azar Nafisi
Creative Commons
Born:
December 1, 1948
(age 75)
Bio:
Azar Nafisi is an Iranian writer and professor of English literature. She has resided in the United States since 1997 and became an American citizen in 2008.
Known for:
Reading Lolita in Tehran (2003)
Things I've Been Silent About: Memories (2008)
Untitled 2 (2009)
Most used words:
dream
reality
novel
women
characters
life
sense
love
fiction
gatsby
empathy
art
people
individuals
told
Azar Nafisi on Wikipedia
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