Tré > Tré's Quotes

“In my walks, every man I meet is my superior in some way, and in that I learn from him.”
― Ralph Waldo Emerson

“Our cultural roots are the most ancient in the world. The spiritual concepts of our Ancestors gave birth to religious thought African people believe in the oneness of the African family through sacred time, which unites the past, the present and the future. Our Ancestors live with us.”
― Marimba Ani

“At one magical instant in your early childhood, the page of a book—that string of confused, alien ciphers—shivered into meaning. Words spoke to you, gave up their secrets; at that moment, whole universes opened. You became, irrevocably, a reader.”
― Alberto Manguel, A History of Reading

“Academia is to knowledge what prostitution is to love; close enough on the surface but, to the nonsucker, not exactly the same thing”
― Nassim Nicholas Taleb, The Bed of Procrustes: Philosophical and Practical Aphorisms

“This refusal of gender critics to read the texts they oppose—or to learn how best to read them—makes sense only if reading is taken to be an uncritical exercise. And if an uncritical reading or reception of the texts they deem authoritative is what they defend, they more purely illustrate what is properly called an ideological or dogmatic position, that is, one that refuses questions, challenges, and a spirit of open inquiry. This attitude is part of the broader anti-intellectual trend marked by its hostility to all forms of critical thought.”
― Judith Butler, Who's Afraid of Gender?

“Critique engages with problems and texts that matter to us in order to understand how and why they work, to let them live in thought and practice in new constellations, to question what we have taken for granted as a fixed presupposition of reality in order to affirm dynamic and living sense of our world.”
― Judith Butler, Who's Afraid of Gender?

“How could I not be distracted? Here was a deity just like those I’d visited in museums as a child—a god of ancient myths, fantastic stories and long-lost rituals; a god from the distant past, from a society utterly unlike our own. Those were the terms on which I wanted to encounter him; not as a distant and abstract being, but as the product of a particular culture, at a particular time, made in the image of the people who lived then; a god shaped by their own physical circumstances, their own view of the world—and their own imaginations. Sitting in that lecture hall, it seemed to me that this potent figure had somehow been theorized away and replaced by the abstract being with whom we are more familiar today (…).”
― Francesca Stavrakopoulou, God: An Anatomy

“Pork, of course, was off the menu – not because it harboured potentially deadly bacteria, as is often supposed, but because the pig tended to be regarded as a dangerously liminal animal. With the feet of a cud-eater, the diet of a scavenger, the habits of a dirt-dweller and the cunning of a human, it exhibited an unsettling combination of characteristics, rendering it culturally inedible for some (but not all) southern Levantine peoples, for whom pigs were often associated with the underworld or malevolent supernatural powers.”
― Francesca Stavrakopoulou, God: An Anatomy

“It is the broadly Platonic notion of the otherness and unlikeness of the divine to anything in or beyond the universe that has shaped the more formal theological constructions of God in the Western religious imagination. And yet these constructions are built on a conceptual framework very much at odds with the Bible itself, for in these ancient texts, God is presented in startlingly anthropomorphic ways. This is a deity with a body.”
― Francesca Stavrakopoulou, God: An Anatomy

“Holding me in his arms, the way that poems hold clauses.”
― Kaliane Bradley, The Ministry of Time

“he looked oddly formal, as if he was the sole person in serif font.”
― Kaliane Bradley, The Ministry of Time

“But whether people cultivate an exterior meant to signal their politics, or they cultivate, instead, a strait-laced appearance that does not signal their politics, their self-presentation is deliberate. It is meant to reinforce who they are (who they consider themselves to be). People tell themselves, strenuously, that they believe in this or that political position, whether it is to do with wealth distribution or climate policy or the rights of animals. They commit to some plan, whether it is to stop old-growth logging, or protest nuclear power, or block a shipping port in order to bring capitalism, or at least logistics, to its knees. But the deeper motivation for their rhetoric—the values they promote, the lifestyle they have chosen, the look they present—is to shore up their own identity. It is natural to attempt to reinforce identity, given how fragile people are underneath these identities they present to the world as “themselves.” Their stridencies are fragile, while their need to protect their ego, and what forms that ego, is strong.”
― Rachel Kushner, Creation Lake

“People might claim to believe in this or that, but in the four a.m. version of themselves, most possess no fixed idea on how society should be organized. When people face themselves, alone, the passions they have been busy performing all day, and that they rely on to reassure themselves that they are who they claim to be, to reassure their milieu of the same, those things fall away. What is it people encounter in their stark and solitary four a.m. self? What is inside them? Not politics. There are no politics inside of people. The truth of a person, under all the layers and guises, the significations of group and type, the quiet truth, underneath the noise of opinions and “beliefs,” is a substance that is pure and stubborn and consistent. It is a hard, white salt. This salt is the core. The four a.m. reality of being.”
― Rachel Kushner, Creation Lake