Cultural Critics

"Perhaps the promise of phallus is always dissatisfying in some way."

"Possibility is not a luxury; it is as crucial as bread."

"If the immutable character of sex is contested, perhaps this construct called ‘sex’ is as culturally constructed as gender; indeed, perhaps it was always already gender, with the consequence that the distinction between sex and gender turns out to be no distinction at all."

"Gender is a kind of imitation for which there is no original; in fact, it is a kind of imitation that produces the very notion of the original as an effect and consequence of the imitation itself."

"I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality. I was never against the category of men."

"Indeed it may be only by risking the incoherence of identity that connection is possible."

"There is no gender identity behind the expressions of gender; that identity is performatively constituted by the very "expressions" that are said to be its results."

"When the world presents as a force field of violence, the task of nonviolence is to find ways of living and acting in that world such that violence is checked or ameliorated, or its direction turned, precisely at moments when it seems to saturate that world and offer no way out."

"The ethical stand of nonviolence has to be linked to a commitment to radical equality. And more specifically, the practice of nonviolence requires an opposition to biopolitical forms of racism and war logics that regularly distinguish lives worth safeguarding from those that are not—populations conceived as collateral damage, or as obstructions to policy and military aims."

"The ethical and political practice of nonviolence can rely neither exclusively on the dyadic encounter, nor on the bolstering of a prohibition; it requires a political opposition to the biopolitical forms of racism and war logics that rely on phantasmagoric inversions that occlude the binding and interdependent character of the social bond. It requires, as well, an account of why, and under what conditions, the frameworks for understanding violence and nonviolence, or violence and self-defense, seem to invert into one another, causing confusion about how best to pin down those terms."

"The state monopolizes violence by calling its critics “violent”. [...] Hence, we should be wary about those who claim that violence is necessary to curb or check violence; those who praise the forces of law, including the police and the prisons, as the final arbiters. To oppose violence is to understand that violence does not always take the form of the blow."

"It is precisely because we can destroy that we are under an obligation to know why we ought not to do it, and to summon those countervailing powers that curb our destructive capacity. Nonviolence becomes an ethical obligation by which we are bound precisely because we are bound to one another; it may well be an obligation against which we rail, in which ambivalent swings of the psyche make themselves known, but the obligation to preserve the social bond can be resolved upon without precisely resolving that ambivalence. The obligation not to destroy each other emerges from, and reflects, the vexed social form of our lives, and it leads us to reconsider whether self-preservation is not linked to preserving the lives of others."

"Although it is commonly supposed that war making is the specific activity of nations, the blind rage that motivates war destroys the very social bonds that make nations possible. Of course, it can fortify the nationalism of a nation, producing a provisional coherence bolstered by war and enmity, but it also erodes the social relations that make politics possible. The power of destruction unleashed by war breaks social ties and produces anger, revenge, and distrust (“embitterment”) such that it becomes unclear whether reparation is possible, undermining not only those relations that may have been built in the past, but also the future possibility of peaceful coexistence."

"Whatever the explicit strategic or political aims of a war may be, they prove to be weak in comparison with its aims of destruction; what war destroys first are the very restrictions imposed on destructive license. If we can rightly speak about the unstated “aim” of war, it is neither primarily to alter the political landscape nor to establish a new political order, but rather to destroy the social basis of politics itself."

"To affirm equality is to affirm a cohabitation defined in part by an interdependency that takes the edge off the individual boundaries of the body, or that works that edge for its social and political potential."

"Guilt has to be understood not only as a way of checking one’s own destructiveness, but as a mechanism for safeguarding the life of the other, one that emerges from our own need and dependency, from a sense that this life is not a life without another life. Indeed, when it turns into a safeguarding action, I am not sure it should still be called “guilt.” If we do still use that term, we could conclude that “guilt” is strangely generative or that its productive form is reparation."

"Preserving seeks to secure the life that already is; safeguarding secures and reproduces the conditions of becoming, of living, of futurity, where the content of that life, that living, can be neither prescribed nor predicted, and where self-determination emerges as a potential."

"Arguing that feminists could no longer seek recourse to an unproblematized women's "experience," Judith Butler has proposed reconceiving the category of women as "permanently open, permanently contested, permanently contingent, in order not to foreclose in advance future claims for inclusion." In a similar vein, it is my contention that "Latino," like the category "women," should be reconceived as a site of permanent political contestation."

"We are not yet speaking about equality if we have not yet spoken about equal grievability, or the equal attribution of grievability. Grievability is a defining feature of equality. Those whose grievability is not assumed are those who suffer inequality—unequal value."

"We do not have to love one another to be obligated to build a world in which all lives are sustainable. The right to persist can only be understood as a social right, as the subjective instance of a social and global obligation we bear toward one another."

"To subdue destruction is one of the most important affirmations of which we are capable in this world. It is the affirmation of this life, bound up with yours, and with the realm of the living: an affirmation caught up with a potential for destruction and its countervailing force."

"To say that a life is grievable is to claim that a life, even before it is lost, is, or will be, worthy of being grieved on the occasion of its loss; the life has value in relation to mortality. One treats a person differently if one brings the sense of the grievability of the other to one’s ethical bearing toward the other. If an other’s loss would register as a loss, would be marked and mourned, and if the prospect of loss is feared, and precautions are thus taken to safeguard that life from harm or destruction, then our very ability to value and safeguard a life depends upon an ongoing sense of its grievability—the conjectured future of a life as an indefinite potential that would be mourned were it cut short or lost."

"We must fight those who are committed to destruction, without replicating their destructiveness. Understanding how to fight in this way is the task and the bind of a nonviolent ethics and politics."

"For consequentialists, of course, the imperative to imagine the consequences of living in a world in which everyone would act as you choose to act leads to the conclusion that some practices are utterly untenable, not because they are irrational, but because they inflict consequential damage that is unwanted. In both cases, I would suggest, a potential action is figured as hypothetically reciprocal: one’s own act comes back in the imagined form of another’s act; another might act on me as I would act on the other, and the consequences are unacceptable because of those damaging consequences."

"The digital divide is alive and growing stronger. This reality has made it imperative not to lose sight of the political economic infrastructures of media technologies and certainly never to take McLuhan's metaphors too literally."

"1968 was a time of shocking modernism, and modernism always fascinates the young and perplexes the old, yet in retrospect it was a time of an almost quaint innocence. Imagine Columbia students in New York and University of Paris students discovering from a distance that their experiences were similar and then meeting, gingerly approaching one another to find out what, if anything, they had in common. With amazement and excitement, people learned that they were using the same tactics in Prague, in Paris, in Rome, in Mexico, in New York. With new tools such as communication satellites and inexpensive erasable videotape, television was making everyone very aware of what everyone else was doing, and it was thrilling because for the first time in human experience the important, distant events of the day were immediate. It will never be new again. “Global village” is a sixties term invented by Marshall McLuhan. The shrinking of the globe will never be so shocking in the same way that we will never again feel the thrill of the first moon shots or the first broadcasts from outer space. We now live in a world in which we await a new breakthrough every day. If another 1968 generation is ever produced, its movements will all have Web sites, carefully monitored by law enforcement, while they are e-mailing one another for updates. And no doubt other tools will be invented. But even the idea of new inventions has become banal."

"Marshall McLuhan, what are you doin'?"

"Marshall McLuhan prophesized that the global electronic age would bring about a rebirth of oral culture. He wrote that orality breeds complexity while literacy breeds homogeneity. The nonlinear understanding of space-time characteristic of oral cultures is making a comeback in the new context created by the Internet and globalization. Latin America, with its immense diversity of languages and cultures, offers a prolific reservoir for the future. The richness of its poetry stems from the interaction between oral culture and literacy, which creates fertile ground for experimentation. The new historical developments point to a much wider participation by women and indigenous poets writing in their own languages. A wide range of migrant or nomadic voices add to its complexity. Dante Alighieri wrote in the fourteenth century that the spirit of poetry abounds "in the tangled constructions and defective pronunciations" of vernacular speech where language is renewed and transformed. His vision resonates today with the faulty speech of migrants creating the sounds and intonations of the future."

"Suppose he is what he sounds like, the most important thinker since Newton, Darwin, Freud, Einstein, and Pavlov --- what if he is right?"

"The sociologist permits himself to see only what is acceptable to his colleagues. (p. 370)"

"By electricity we have not been driven out of our senses so much as our senses have been driven out of us. (p. 375)"

"The sculptural qualities of the image dim down the purely personal identity. (p. 369)"

"Violence is the effort to maintain and restore a weakened psyche. (p. 377)"

"The new science of communication is percept, not concept. (p. 259)"

"The nuclear bomb will turn warfare into the juggling of images. (p. 360)"

"War has become the environment of our time if only because it is an accelerated form of innovation and education. (p. 381)"

"Without an understanding of causality there can be no theory of communication. What passes as information theory today is not communication at all, but merely transportation. (p. 362)"

"In Chinese, honesty is the figure of a man standing, physically standing, beside his work. That means honesty: a man stands by his work. Two things: figure / ground. (p. 314)"

"The images of mankind have become the most basic thing about them. And they're all software, and disembodied. (p. 346)"

"I am a pattern watcher. (p. 311)"

"The magic of the cave image lies in its being, not in its being seen. The symbolic does not refer. It is. (p. 350)"

"Effects are perceived, whereas causes are conceived. Effects always preceed causes in the actual developmental order. (p. 303)"

"The mask, like the side-show freak, is mainly participatory rather than pictorial in its sensory appeal. (p. 352)"

"We are swiftly moving at present from an era where business was our culture into an era when culture will be our business. Between these poles stand the huge and ambiguous entertainment industries. (p. 384)"

"Great ages of innovation are the ages in which entire cultures are junked or scrapped. (p. 309)"

"There is no connection between the elements in an electric world, which is equivalent to being surrounded by the human unconscious. (p. 260)"

"Language is a sense, like touch. (p. 271)"

"Our senses are not receptors so much as reactors and makers of different modalities of space. Perhaps touch is not just skin contact with things, but the very life of things in the mind. (p. 256)"

"The 4 aspects of each of the media actually constitute the four features of all metaphors. In other words, all human technologies whatever are, in the fullest sense, linguistic outerings, or utterings, of man. (p. 275)"

"All of man's artefacts, whether hardware or software, whether bulldozers or laws of chemistry, are alike linguistic in structure and intent. (p. 227)"