Yevgeny Zamyatin
Yevgeny Zamyatin
Yevgeny Ivanovich Zamyatin/ February 1, 1884 – March 10, 1937) was a Russian author of science fiction and political satire. He is most famous for his 1921 novel We, a story set in a dystopian future police state. Despite having been a prominent Old Bolshevik, Zamyatin was deeply disturbed by the policies pursued by the CPSU following the October Revolution. In 1921, We became the first work banned by the Soviet censorship board. Ultimately, Zamyatin arranged for We to be...
NationalityRussian
ProfessionNovelist
Date of Birth1 February 1884
CountryRussian Federation
The most effective way of destroying art is the canonization of one given form. And one philosophy.
What the self-styled modern artists are doing is a sort of unemotional pseudo-intellectual masturabtion … whereas creative art is more like intercourse, in which the artist must seduce -- render emotional -- his audience, each time.
To an artist, creating an image means being in love with it.
The purpose of art ... is not to reflect life but to organize it, to build it.
Only lifeless mechanisms move along faultlessly straight lines and compass circles. In art the surest way to destroy is to canonize one given form and one philosophy: that which is canonized quickly dies of obesity, of entropy.
Dogma, static positions, consonance - all these are obstacles to catching the disease of art, at least in its more complex forms.
Revolution is everywhere, in everything. It is infinite. There is no final revolution, no final number. The social revolution is only one of an infinite number of numbers: the law of revolution is not a social law, but an immeasurably greater one. It is a cosmic, universal law - like the laws of the conservation of energy and of the dissipation of energy (entropy).
The flame will cool tomorrow, or the day after tomorrow.... But someone must see this already today, and speak heretically today about tomorrow. Heretics are the only (bitter) remedy against the entropy of human thought.
There is no joy nobler than suffering for the sake of love for man.
The next stage of development, perhaps in the distant future, will be a social order under which there will be no need for the coercive power of the state.
To reflect the entire spectrum, the dynamics of the adventure novel must be invested with a philosophic synthesis of one kind or another.
In adopting the form of the adventure novel, Wells deepened it, raised its intellectual value, and brought into it elements of social philosophy and science. In his own field - though, of course, on a proportionately lesser scale - Wells may be likened to Dostoyevsky, who took the form of the cheap detective novel and infused it with brilliant psychological analysis.
There are two generic and invariable features that characterize utopias. One is the content: the authors of utopias paint what they consider to be ideal societies; translating this into the language of mathematics, we might say that utopias bear a + sign. The other feature, organically growing out of the content, is to be found in the form: a utopia is always static; it is always descriptive and has no, of almost no, plot dynamics.
To the feudal aristocracy and the aristocracy of the spirit, nobility derives from diametrically opposite sources. The glory of the feudal aristocrat is in being a link in the longest possible chain of ancestors. The glory of the aristocrat of the spirit is in having no ancestors - or having as few as possible. If an artist is his own ancestor, if he has only descendents, he enters history as a genius; if he has few ancestors, or is related to them distantly, he enters history as a talent.