Quotes About Infinite

The homelessness of nature, its utter indifference to human existence, disclose to the infinite player that nature is the genius of the dramatic.

Just as infinite play cannot be contained within finite play, culture cannot be authentic if held within the boundaries of a society.

In one respect, but only one, an infinite game is identical to a finite game: Of infinite players we can also say that if they play they play freely; if they must play, they cannot play. Otherwise, infinite and finite play stand in the sharpest possible contrast.

Infinite players cannot say when their game began, nor do they care.

While finite games are externally defined, infinite games are internally defined. The time of an infinite game is not world time, but time created within the play itself.

The rules of an infinite game must change in the course of play. The rules are changed when the players of an infinite game agree that the play is imperiled by a finite outcome—that is, by the victory of some players and the defeat of others. The

Historians become infinite speakers when they see that whatever begins in freedom cannot end in necessity.

By contrast, infinite players have no interest in seduction or in restricting the freedom of another to one's own boundaries of play. Infinite players recognize choice in all aspects of sexuality. They may see in themselves and in others, for example, the infant's desire to compete for the mother, but they also see that there is neither physiological nor societal destiny in sexual patterns. Who chooses to compete with another can also choose to play with another.

Sexuality is not a bounded phenomenon but a horizonal phenomenon for infinite players. One can never say, therefore, that an infinite player is homosexual, or heterosexual, or celibate, or adulterous, or faithful-because each of these definitions has to do with boundaries, with circumscribed areas and styles of play. Infinite players do not play within sexual boundaries, but with sexual boundaries. They are concerned not with power but with vision.

Art that is used against a society or its policies gives up its character as infinite play, and aims for an end. Such art is no less propaganda than that which praises its heroes with high seriousness.

Each moment is not the beginning of a period of time. It is the beginning of an event that gives the time within it its specific quality. For an infinite player there is no such thing as an hour of time. There can be an hour of love, or a day of grieving, or a season of learning, or a period of labor.

The paradox of infinite sexuality is that by regarding sexuality as an expression of the person and not the body, it becomes fully embodied play. It becomes a drama of touching.

The triumph of finite sexuality is to be liberated from play into the body. The essence of infinite sexuality is to be liberated into play with the body. In finite sexuality I expect to relate to you as a body; in infinite sexuality I expect to relate to you in your body.

Since culture is horizonal it is not restricted by time or space.

Every move an infinite player makes is toward the horizon.

The paradox of infinite play is that the players desire to continue the play in others. The paradox is precisely that they play only when others go on with the game. Infinite players play best when they become least necessary to the continuation of play. It is for this reason they play as mortals. The joyfulness of infinite play, its laughter, lies in learning to start something we cannot finish.

Infinite players cannot say how much they have completed in their work or love or quarreling, but only that much remains incomplete in it. They are not concerned to determine when it is over, but only what comes of it.

Culture, on the other hand, is an infinite game. Culture has no boundaries. Anyone can be a participant in a culture—anywhere and at any time.

The strategy of finite players is to kill a state by killing the people who invented it. Infinite players, however, understanding war to be a conflict between states, conclude that states can have only states as enemies; they cannot have persons as enemies.

For the finite player in us freedom is a function of time. We must have the time to be free. For the infinite player in us time is a function of freedom. We are free to have time. A finite player puts play into time. An infinite player puts time into play.

As we have seen, because an infinite game cannot be brought to an end, it cannot be repeated. Unrepeatability is a characteristic of culture everywhere.

Just as infinite players can play any number of finite games, so too can they join the audience of any game. They do so, however, for the play that is in observing, quite aware that they are audience. They look, but they see that they are looking.

This does not mean that infinite players are politically disengaged; it means rather that they are political without having a politics, a paradoxical position easily misinterpreted. To have a politics is to have a set of rules by which one attempts to reach a desired end; to be political—in the sense meant here—is to recast rules in the attempt to eliminate all societal ends, that is, to maintain the essential fluidity of human association.

Infinite play remains invisible to the finite observer. Such viewers are looking for closure, for the ways in which players can bring matters to a conclusion and finish whatever remains unfinished. They are looking for the way time has exhausted itself, or will soon do so. Finite players stand before infinite play as they stand before art, looking at it, making a poiema of it.