“All types of societies are limited by economic factors. Nineteenth century civilization alone was economic in a different and distinctive sense, for it chose to base itself in a motive rarely acknowledged as valid in history of human societies, and certainly never before raised to the level of justification of action and behavior in everyday life, namely, gain. The self-regulating market system was uniquely derived from this principle. The mechanism which the motive gain set in motion was comparable in effectiveness only to the most violent outburst of religious fervor in history. Within a generation the whole human world was subjected to its undiluted influence.”
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“...philosophy permits man to interrogate himself about what he says and about what one says to oneself in thinking. No longer to let oneself be swayed or intoxicated by the rhythm of words and the generality that they designate, but to open oneself to the uniqueness of the unique in the real, that is to say, to the uniqueness of the other. That is to say, in the final analysis, to love. To speak truly, not as one sings; to awaken; to sober up; to undo one's refrain. Already the philosopher Alain taught us to be on guard against everything that in our purportedly lucid civilization comes to us from the "merchants of sleep." Philosophy as insomnia, as a new awakening at the heart of the self-evidence which already marks the awakening, but which is still or always a dream.”
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“Exemplary friendship embraces, in a resolutely unrequited way, an unwearied capacity for loving generously without being loved back. Marking the limit of possibility—the friend need not be there—this structure recapitulates in fact the Aristotelian values according to which acts and states of loving are preferred to the condition of being-loved, which depends for its vigor on a mere potentiality. Being loved by your friend just pins you to passivity. For Aristotle, loving on the contrary, constitutes an act. To the extent that loving is moved by a kind of disclosive energy, it puts itself out there, shows up for the other, even where the other proves to be a rigorous no-show. Among other things, loving has to be declared and known, and thus involves an element of risk for the one who loves and who, abandoning any guarantee of reciprocity, braves the consequences when naming that love.”
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“You do not have to be me in order for us to fight alongside each other. I do not have to be you to recognize that our wars are the same. What we must do is commit ourselves to some future that can include each other and to work toward that future with the particular strengths of our individual identities. And in order for us to do this, we must allow each other our differences at the same time as we recognize our sameness.”
― Sister Outsider: Essays and Speeches
― Sister Outsider: Essays and Speeches
“Raised in privilege, Robert Moses was always cushioned from real life; from the age of nine, he slept in a custom-made bed and was served dinner prepared by the family’s cook on fine china. As Parks Commissioner, he swindled Long Island farmers and homeowners out of their land to build his parkways—essentially cattle chutes that skirted the properties of the rich, allowing those well-off enough to own a car to get to beaches disfigured by vast parking lots. He cut the city off from its waterfront with expressways built to the river’s edge, and the parks he built were covered with concrete rather than grass, leaving the city grayer, not greener, than it had been before. The ambient racism of the time hardly excuses his shocking contempt for minorities: of the 255 new playgrounds he built in the 1930s, only one was in Harlem. (Physically separated from the city by wrought-iron monkeys.) In the decade after the Second World War, he caused 320,000 people to be evicted from their homes; his cheap, sterile projects became vertical ghettos that fomented civic decay for decades. If some of his more insane schemes had been realized—a highway through the sixth floor of the Empire State Building, the Lower Manhattan Expressway through today’s SoHo, the Battery Bridge whose approaches would have eliminated Castle Clinton and Battery Park—New York as we know it would be nearly uninhabitable. There is a name for what Robert Moses was engaged in: class warfare, waged not with armored vehicles and napalm, but with bulldozers and concrete.”
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