Sameer Gupta > Sameer's Quotes

“A First Sign of the Beginning of Understanding is the Wish to Die.”
― Franz Kafka

“Youth is happy because it has the capacity to see beauty. Anyone who keeps the ability to see beauty never grows old.”
― Franz Kafka

“Just before it was dark, as they passed a great island of Sargasso weed that heaved and swung in the light sea as though the ocean were making love with something under a yellow blanket, his small line was taken by a dolphin. He saw it first when it jumped in the air, true gold in the last of the sun and bending and flapping wildly in the air.”
― Ernest Hemingway, The Old Man and the Sea

“Cinema is the ultimate pervert art. It doesn't give you what you desire - it tells you how to desire.”
― Slavoj Žižek

“We feel free because we lack the very language to articulate our unfreedom.”
― Slavoj Žižek, Welcome to the Desert of the Real: Five Essays on September 11 and Related Dates

“When we are shown scenes of starving children in Africa, with a call for us to do something to help them, the underlying ideological message is something like: "Don't think, don't politicize, forget about the true causes of their poverty, just act, contribute money, so that you will not have to think!”
― Slavoj Zizek

“Love feels like a great misfortune, a monstrous parasite, a permanent state of emergency that ruins all small pleasures.”
― Slavoj Žižek

“Because the horror of Communism, Stalinism, is not that bad people do bad things — they always do. It's that good people do horrible things thinking they are doing something great."

[Six Questions for Slavoj Žižek, Harper's Magazine, November 11, 2011]”
― Slavoj Žižek

“A German officer visited Picasso in his Paris studio during the Second World War. There he saw Guernica and, shocked at the modernist «chaos» of the painting, asked Picasso: «Did you do this?» Picasso calmly replied: «No, you did this!»”
― Slavoj Žižek, Violence: Six Sideways Reflections

“The true ethical test is not only the readiness to save the victims, but also - even more, perhaps - the ruthless dedication to annihilating those who made them victims.”
― Slavoj Žižek

“as soon as we renounce fiction and illusion, we lose reality itself; the moment we subtract fictions from reality, reality itself loses its discursive-logical consistency.”
― Slavoj Žižek, Tarrying with the Negative: Kant, Hegel, and the Critique of Ideology

“The liberal idea of tolerance is more and more a kind of intolerance. What it means is 'Leave me alone; don't harass me; I'm intolerant towards your over-proximity.”
― Slavoj Žižek

“Do not blame people and their attitudes: the problem is not corruption or greed, the problem is the system that pushes you to be corrupt. The solution is not, "Main Street, not Wall Street," but to change the system where Main Street cannot function without Wall Street.”
― Slavoj Zizek

“In a traditional German toilet, the hole into which shit disappears after we flush is right at the front, so that shit is first laid out for us to sniff and inspect for traces of illness. In the typical French toilet, on the contrary, the hole is at the back, i.e. shit is supposed to disappear as quickly as possible. Finally, the American (Anglo-Saxon) toilet presents a synthesis, a mediation between these opposites: the toilet basin is full of water, so that the shit floats in it, visible, but not to be inspected. [...] It is clear that none of these versions can be accounted for in purely utilitarian terms: each involves a certain ideological perception of how the subject should relate to excrement. Hegel was among the first to see in the geographical triad of Germany, France and England an expression of three different existential attitudes: reflective thoroughness (German), revolutionary hastiness (French), utilitarian pragmatism (English). In political terms, this triad can be read as German conservatism, French revolutionary radicalism and English liberalism. [...] The point about toilets is that they enable us not only to discern this triad in the most intimate domain, but also to identify its underlying mechanism in the three different attitudes towards excremental excess: an ambiguous contemplative fascination; a wish to get rid of it as fast as possible; a pragmatic decision to treat it as ordinary and dispose of it in an appropriate way. It is easy for an academic at a round table to claim that we live in a post-ideological universe, but the moment he visits the lavatory after the heated discussion, he is again knee-deep in ideology.”
― Slavoj Žižek, The Plague of Fantasies

“We’re not dreamers. We’re awaking from a dream turning into a nightmare. We’re not destroying anything. We’re watching the system destroy itself.”
― Slavoj Žižek

“We Slovenians are even better misers than you Scottish. You know how Scotland began? One of us Slovenians was spending too much money, so we put him on a boat and he landed in Scotland.”
― Slavoj Žižek

“The “pursuit of happiness” is such a key element of the “American (ideological) dream” that one tends to forget the contingent origin of this phrase: “We holds these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Where did the somewhat awkward “pursuit of happiness” come from in this famous opening passage of the US Declaration of Independence? The origin of it is John Locke, who claimed that all men had the natural rights of life, liberty, and property— the latter was replaced by “the pursuit of happiness” during negotiations of the drafting of the Declaration, as a way to negate the black slaves’ right to property.”
― Slavoj Žižek, In Defense of Lost Causes

“William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism.
However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists.
It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority.”
― Slavoj Žižek, Violence: Six Sideways Reflections