More Than Human (1953)

All page numbers from the trade paperback edition published by Vintage Books

• The idiot heard the sounds, but they had no meaning for him. He lived inside somewhere, apart, and the little link between word and significance hung broken.
  • Chapter 1 “The Fabulous Idiot”, p. 1

• There’s this about a farm: when the market’s good there’s money, and when it’s bad there’s food.
  • Chapter 1, p. 34

• So it was that Lone came to know himself; and like the handful of people who have done so before him he found, at this pinnacle, the rugged foot of a mountain.
  • Chapter 1, p. 60

• That’s fairly common. We don’t believe anything we don’t want to believe.
  • Chapter 2 “Baby is Three”, p. 94

• Logic and truth are two very different things, but they often look the same to the mind that’s performing the logic.
  • Chapter 2, p. 97

• Reality isn’t the most pleasant of atmospheres, Lieutenant. But we like to think we’re engineered for it. It’s a pretty fine piece of engineering, the kind an engineer can respect. Drag in an obsession and reality can’t tolerate it. Something has to give; if reality goes, your fine piece of engineering is left with nothing to operate on. So it operates badly. So kick the obsession out; start functioning the way you were designed to function.
  • Chapter 3 “Morality”, p. 146

• Love’s a different sort of thing, hot enough to make you flow into something, interflow, cool and anneal and be a weld stronger than what you started with.
  • Chapter 3, p. 169

• Morals: They’re nothing but a coded survival instinct!
  • Chapter 3, p. 175

• Do you know what morals are? Morals are an obedience to rules that people laid down to help you live among them.
  • Chapter 3, p. 181

• An ethic isn’t a fact you can look up. It’s a way of thinking.
  • Chapter 3, p. 183

• The most human thing about anyone is a thing he learns and … and earns. It’s a thing he can’t have when he’s very young; if he gets it at all, he gets it after a long search and a deep conviction. After that it’s truly part of him as long as he lives.
  • Chapter 3, p. 184

• Here, too, was the guide, the beacon, for such times as humanity might be in danger; here was the Guardian of Whom all humans knew — not an exterior force, nor an awesome Watcher in the sky, but a laughing thing with a human heart and a reverence for its human origins, smelling of sweat and new-turned earth rather than suffused with the pale odor of sanctity.
  • Chapter 3, p. 186

Venus Plus X (1960)

All page numbers from the mass market paperback edition published by Pyramid Books (T-2552)

The sections in the novel are not numbered. They are numbered here for ease of reference

Nominated for the 1961 Hugo award

• There were a lot of people living in his time who never did latch on to the idea that the curve of technological progress was not a flat slanting line like a diving board, but a geometrical curve like a ski-jump. These wistful and mixed-up souls were always suffering from attacks of belated conservatism, clutching suddenly at this dying thing and that, trying to keep it or bring it back. It wasn’t real conservatism at all, of course, but an unthought longing for the dear old days when one could predict what would be there tomorrow, if not next week. Unable to get the big picture, they welcomed the conveniences, the miniaturization of this and the speed of that, and then were angrily confused when their support of these things changed their world.
  • Section 11 (p. 33)

• You have questions—urgent questions—I know that. And what makes them urgent is that you have in your mind the answers you want to hear. You will be more and more angry if you do not get those answers, but some can’t be given as you would hear them, because they would not be true.
  • Section 13 (p. 40)

• And Charlie asked questions! His unease had long since disappeared, and two of his most deep-dyed characteristics took over: one, the result of his omnivorous, undisciplined, indefatigable reading and picking of brains; second, the great gaping holes this had left in his considerable body of knowledge. Both appeared far more drastic than he had heretofore known; he knew ever so much more than he knew he knew, and he had between five and seven times as much misinformation and ignorance than he had ever dreamed.
  • Section 19 (p. 59)

• As Adam said when his wife fell out of the tree—Eve’s dropping again.
  • Section 24 (p. 71)

• “Now how can you like a man without wanting him?” she demands of herself aloud.
  There is no answer. It is an article of faith with her. If you like a man, it has to be because you want him. Whoever heard of it any other way?
  • Section 32 (p. 101)

• Is it men’s disgust of women that makes so many of them treat women with such contempt? Is it that which makes it so easy to point out that the Don Juans and the Lotharios, for all their hunger for women, are often merely trying to see how many women they can punish?
  • Section 36 (p. 114)

• Mankind has in it a crushing need to feel superior. This doesn’t have to bother the very small minority who actually are superior, but it sure troubles the controlling majority who are not. If you can’t be really good at anything, then the only way to be able to prove you are superior is to make someone else inferior. It is this rampaging need in humanity which has, since pre-history, driven a man to stand on the neck of his neighbor, a nation to enslave another, a race to tread on a race. But it is also what men have done to women.
  Did they actually find them inferior to begin with, and learn from that to try to feel superior to other things outside—other races, religions, nationalities, occupations?
  Or was it the other way around: did men make women inferior for the same reason they tried to dominate the outsider? Which is cause, which effect?
  • Section 36 (p. 115)

• A pig among people is a pig, he tells himself, but a pig among pigs is people.
  • Section 38 (p. 118)

• You cannot be objective about this because you have been indoctrinated, sermonized, drenched, imbued, inculcated and policed on the matter since first you wore blue booties. You come from a time and place in which the maleness of the male, and the femaleness of the female, and the importance of their difference, were matters of almost total preoccupation.
  • Section 41 (p. 123)

• So it is easily seen that the sexual insignes are nothing in themselves, for any of them, in another time and place, might belong to both sexes, the other sex, or neither. In other words, a skirt does not make the social entity, woman. It takes a skirt plus a social attitude to do it.
  But all through history, in virtually every culture and country, there has indeed been a “woman’s province” and a “man’s province,” and in most cases the differences between them have been exploited to fantastic, sometimes sickening extremes.
  Why?
  • Section 41 (p. 125)

• There is in mankind a deep and desperate necessity to feel superior. In any group there are some who genuinely are superior...but it is easy to see that within the parameters of any group, be it culture, club, nation, profession, only a few are really superior; the mass, clearly, are not.
  But it is the will of the mass that dictates the mores, initiated though changes may be by individuals or minorities; the individuals or minorities, more often than not, are cut down for their trouble. And if a unit of the mass wants to feel superior, it will find a way. This terrible drive has found expression in many ways, through history—in slavery and genocide, xenophobia and snobbery, race prejudice and sex differentiation. Given a man who, among his fellows, has no real superiority, you are faced with a bedevilled madman who, if superiority is denied him, and he cannot learn one or earn one, will turn on something weaker than himself and make it inferior. The obvious, logical, handiest subject for this inexcusable indignity is his woman.
  He could not do this to anyone he loved.
  • Section 41 (p. 126)

• There are only three ways of dealing with sex. It may be gratified; it may be repressed; or it may be sublimated. The latter is, through history, often an ideal and frequently a success, but it is always an instability.
  • Section 41 (p. 128)

• Pleasure, the outer edge of ecstasy, was in the dour days of Protestantism, considered sinful in itself, wherever gained; Rome held specifically that any or all sexual pleasure was sinful. And for all this capped volcano produced in terms of bridges and houses, factories and bombs, it gouted from its riven sides a frightful harvest of neurosis. And even where a nation officially discarded the church, the same repressive techniques remained, the same preoccupation with doctrine, filtered through the same mesh of guilt. So sex and religion, the real meaning of human existence, ceased to be meaning and became means; the unbridgeable hostility between the final combatants was the proof of the identity of their aim—the total domination, for the ultimate satisfaction of the will to superiority, of all human minds.
  • Section 41 (p. 130)

• Father-dominated people who form father-dominated cultures have father-religions: a male deity, an authoritative scripture, a strong central government, an intolerance for inquiry and research, a repressive sexual attitude, a deep conservatism (for one does not change what Father built), a rigid demarcation, in dress and conduct, between the sexes, and a profound horror of homosexuality.
  Mother-dominated people who form mother-dominated cultures have mother religions: a female deity served by priestesses, a liberal government—one which feeds the masses and succors the helpless—a great tolerance for experimental thought, a permissive attitude toward sex, a hazy boundary between the insignes of the sexes, and a dread of incest.
  • Section 43 (pp. 131-132)