Philosophers From Canada

"If you're not arguing, your coalition isn't wide enough."

"movements, unlike capital, tend to move slowly. This is particularly true of movements that exist to deepen democracy and allow ordinary people to define their goals and grab the reins of history."

"Decades from now, if we are exquisitely lucky enough to tell a thrilling story about how humanity came together in the nick of time to intercept the metaphorical meteor, the pivotal chapter will not be the highly produced cinematic moment when Barack Obama won the Democratic primary and told an adoring throng of supporters that this would be “the moment when the rise of the oceans began to slow and our planet began to heal.” No, it will be the far less scripted and markedly more scrappy moment when a group of fed-up young people from the Sunrise Movement occupied the offices of Pelosi after the midterm elections, calling on her to get behind the plan for a Green New Deal — with Alexandria Ocasio-Cortez dropping by the sit-in to cheer them on."

"What will sustain us in the difficult years to come is a dream of the future that is not just better than ecological collapse, but a whole lot better than the barbaric ways our system treats human and nonhuman life right now."

"As Greta has told us so often: “Our house is on fire.” And I firmly believe that there are three things that have to align if we are going to douse the flames. First, we need the courage to dream of a different kind of future. To shake off the sense of inevitable apocalypse that has pervaded our culture. To give us a destination, a common goal, a picture of the world we are working towards.Greta Thunberg is one of the great truth-tellers of this or any time."

"And now this movement is gearing up for its biggest challenge yet: They have called on people of all ages to join the and go on strike, all around the world, on September 20. Because protecting the future is not a spectator sport."

"We have to get out of this “my crisis is bigger than your crisis: first we save the planet and then we fight poverty and racism, and violence against women”. That doesn’t work. That alienates the people who would fight hardest for change. This debate has shifted a huge amount in the US because of the leadership of the climate justice movement and because it is congresswomen of colour who are championing the Green New Deal."

"Not a day goes by that I don’t have a moment of sheer panic, raw terror, complete conviction that we are doomed, and then I do pull myself out of it. I’m renewed by this new generation that is so determined, so forceful. I’m inspired by the willingness to engage in electoral politics, because my generation, when we were in our 20s and 30s, there was so much suspicion around getting our hands dirty with electoral politics that we lost a lot of opportunities. What gives me the most hope right now is that we’ve finally got the vision for what we want instead, or at least the first rough draft of it. This is the first time this has happened in my lifetime."

"Texas is about as far from a Green New Deal as you can possibly get, seeing as a Green New Deal is a plan to bring together the need to get off fossil fuels in the next decade to radically decarbonize our energy system,.. to marry that huge infrastructure investment in the next green economy with a plan to battle poverty, to create huge numbers of good, union, green jobs, to take care of people. It’s a plan to have universal public healthcare and child care and a jobs guarantee. So it’s all the things that are not happening in Texas, because there isn’t just this extreme weather, which many scientists believe is linked to our warming planet — you know, you can’t link one storm with climate change, but the patterns are very clear, and this should be a wake-up call — but Texas is also suffering a pandemic of poverty, of exclusion, of racial injustice... we’ve heard this messaging, I think, because of panic, frankly, because the Green New Deal is a plan that could solve so many of Texas’s problems and the problems across the country, and Republicans have absolutely nothing to offer except for more deregulation, more privatization, more austerity. And so they have been frantically seeking to deflect from the real causes of this crisis, which is an intersection of extreme weather, of the kind that we are seeing more of because of climate change, intersecting with a deregulated, fossil fuel-based energy system."

"We should think about Ted Cruz’s ill-fated trip to Mexico not as a, quote-unquote, “mistake,” as he now describes it, but, in a way, as a metaphor, Amy, a metaphor for how these politicians actually think about the climate crisis. They don’t think it’s a hoax. They just say that publicly. They know it is real. You know, these are people with deep ties to the oil and gas industry, and the oil and gas industry is, in lots of ways, benefiting from the climate crisis, because there’s melting in the Arctic. It’s opening up trade routes because of that. They’re having to adapt all kinds of their own infrastructure to deal with the reality of climate change. They don’t really genuinely believe that it isn’t real. They’re on the frontlines of it in lots of ways. What they believe — and I think we’ve talked about this before on the show — is that this is somebody else’s problem. They believe that their wealth, their power and their privilege will protect them from the worst of its effects. And if we want to know what that looks like, it looks like Ted Cruz boarding a flight to Mexico in the middle of a disaster to go to the Ritz-Carlton in Cancún."

"When Nike says, just do it, that's a message of empowerment. Why aren't the rest of us speaking to young people in a voice of inspiration?"

"The title No Logo is not meant to be read as a literal slogan (as in No More Logos!), or a post-logo logo (there is already a No Logo clothing line, or so I'm told). Rather, it is an attempt to capture an Anticorporate attitude I see emerging among many young activists. This book is hinged on a simple hypothesis: that as more people discover the brand-name secrets of the global logo web, their outrage will fuel the next big political movement, a vast wave of opposition squarely targeting transnational corporations, particularly those with very high name-brand recognition."

"In many ways, schools and universities remain our culture's most tangible embodiment of public space and collective responsibility. University campuses in particular —with their residences, libraries, green spaces and common standards for open and respectful discourse - play a crucial, if now largely symbolic, role: they are the one place left where young people can see a genuine public life being lived. And however imperfectly we may have protected these institutions in the past, at this point in our history the argument against transforming education into a brand-extension exercise is much the same as the one for national parks and nature reserves: these quasi-sacred spaces remind us that unbranded space is still possible."

"While brands slowly transform the experience of campus life for undergraduates, another kind of takeover is under way at the institutional research level. All over the world, university campuses are offering their research facilities, and priceless academic credibility, for the brands to use as they please."

"Despite different cultures, middle-class youth all over the world seem to live their lives as if in a parallel universe. They get up in the morning, put on their Levi's and Nikes, grab their caps and backpacks, and Sony personal CD players and head for school."

"There is a pressing need to understand our technological destiny from principles more comprehensive than its own. This need lifts us up to ask about the great western experiment in a more than piecemeal way. It pushes us to try to understand its meaning in terms of some openness to the whole which is not simply sustenance for the further realisation of that experiment. But the exigency of our need for understanding must not blind us to the tightening circle in which we find ourselves. We are called to understand technological civilisation just when its very realisation has radically put in question the possibility that there could be any such understanding."

"Modern human beings since their beginnings have been moved by the faith that the mastery of nature would lead to the overcoming of hunger and labour, disease and war on so widespread a scale that at last we could build the world-wide society of free and equal people. One must never think about technological destiny without looking squarely at the justice in those hopes. Let none of us who live in the well-cushioned west speak with an aesthetic tiredness about our 'worldliness'."

"Modern technology is not simply an extension of human making through the power of a perfected science, but is a new account of what it is to know and to make in which both activities are changed by their co-penetration."

"When we represent technology to ourselves through its own common sense we think of ourselves as picking and choosing in a supermarket, rather than within the analogy of the package deal. We have bought a package deal of far more fundamental novelness than simply a set of instruments under our control. It is a destiny which enfolds us in its own conceptions of instrumentality, neutrality and purposiveness."

"Many people are good at talking about what they are doing, but in fact do little. Others do a lot but don't talk about it; they are the ones who make a community live."

"Love doesn't mean doing extraordinary or heroic things. It means knowing how to do ordinary things with tenderness."

"To look forward, to want life, means we have to be willing to look backwards and become more conscious of all those who have hurt us, all that is broken in us and that has brought us inner deaths, hurts that we may have hidden and stifled. It means that we acknowledge the story of our origins, of our own lives, see and accept our brokenness and the times we also have hurt others. When we have accepted who we are and what we need in order to grow in compassion and peacemaking, we can move forward to give life. To forgive is a gift of God that permits us to let go of our past hurts."

"Peace can only come as people begin to meet each other. Those that do have the courage to cross the road, however, to look kindly at people and to listen to them with tenderness, will find people much like themselves, people seeking to be loved for who they are. And that it is OK for each one of us to admit, "I don't have all the truth. ... I am vulnerable, I am broken. I need help." Then comes the realization, "I need your help. I need your friendship." In the end, what you will find, and what you will help the world to discover, Vanier said, is what it means to be human."

"Love is to recognize that the other person is a person, is precious, is important and has value..Each one has a gift to bring to others. Each one has his or her mission in the larger family of humanity. Each one reveals the secret face of God."

"“To be lonely is to feel unwanted and unloved, and therefor unloveable. Loneliness is a taste of death. No wonder some people who are desperately lonely lose themselves in mental illness or violence to forget the inner pain.”"

"I am struck by how sharing our weakness and difficulties is more nourishing to others than sharing our qualities and successes."

"Before being Christians or Jews or Muslims, before being Americans or Russians or Africans, before being generals or priests, rabbis or imams, before having visible or invisible disabilities, we are all human beings with hearts capable of loving,"

"The strong need the weak in order to become more human, more compassionate."

"What people with disabilities want is to relate. This is something unique. It makes people who are closed up in the head become human. The wonderful thing about people with disabilities is that when someone important comes, they don’t care. They care about the relationship. So they have a healing power, a healing power of love."

"..we will continue to despise people until we have recognized, loved, and accepted what is despicable in ourselves. So that, then we go down, what is it that is despicable in ourselves? And there are some elements despicable in ourselves, which we don't want to look at, but which are part of our natures, that we are mortal."

"Somewhere, the deepest desire for us all is to be appreciated, to be loved, to be seen as somebody of value. But not just seen — and Aristotle makes a difference between being admired and being loved. When you admire people, you put them on pedestals. When you love people, you want to be together. So really, the first meeting I had with people with disabilities, what touched me was their cry for relationship."

"We are very fragile in front of the future. Accidents and sicknesses is the reality. We are born in extreme weakness and our life will end in extreme weakness. So this, people don't want to hold on to that. They want to prove something. They want security. They want to have big bank accounts and all that sort of stuff. But then also, hold lots of fears within us."

"There is that little compass within each one of us where we know what is right, what is just, what is good, what is true."

"The great thing about people with intellectual disabilities is that they’re not people who discuss philosophy... What they want is fun and laughter, to do things together and fool around, and laughter is at the heart of community."

"Community means caring: caring for people. Dietrich Bonhoeffer says: "He who loves community destroys community; he who loves the brethren builds community." A community is not an abstract ideal. We are not striving for perfect community. Community is not an ideal; it is people. It is you and I. In community we are called to love people just as they are with their wounds and their gifts, not as we would want them to be. Community means giving them space, helping them to grow. It means also receiving from them so that we too can grow. It is giving each other freedom; it is giving each other trust; it is confirming but also challenging each other. We give dignity to each other by the way we listen to each other, in a spirit of trust and of dying to oneself so that the other may live, grow and give."

"Those we most often exclude from the normal life of society, people with disabilities, have profound lessons to teach us. When we do include them, they add richly to our lives and add immensely to our world."

"Try and find somebody who is lonely. And when you go to see them, they will see you as the messiah. Go and visit a little old lady who has no friends or family. Bring her flowers. People say ‘but that’s nothing.’ It is nothing—but it’s also everything. It always begins with small little things. It all began in Bethlehem. That was pretty small."

"The earlier views, those of Hobbes or Locke for instance, saw language as an instrument, and understood meaning in terms of designation. Discovering the meaning of words is finding what ideas or things they stood for. ... By contrast, a hermeneutical view requires a very different conception. If we are partly constituted by our self-understanding, and this in turn can be very different according to the various languages which articulate for us a background of distinctions of worth, then language does not only serve to depict ourselves and the world, it also helps constitute our lives. Certain ways of being, of feeling, of relating to each other are only possible given certain linguistic resources."

"To know who I am is a species of knowing where I stand. My identity is defined by the commitments and identifications which provide the frame or horizon within which I can try to determine from case to case what is good, or valuable, or what ought to be done, or what I endorse or oppose. In other words, it is the horizon within which I am capable of taking a stand."

"At most points in his discussion, however, Taylor speaks about true beliefs in a more familiar and restricted way. When he asks whether historians should take account of the fact that a particular belief is true when seeking to explain it, what he generally seems to be asking is whether we should take account of the fact that the belief in question accords with our own best current beliefs about the matter at issue."

"The technology for using base motives to productive economic effect is reasonably well understood. Indeed, the history of the twentieth century encourages the thought that the easiest way to generate productivity in a modern society is by nourishing the motives of which I spoke earlier, namely, those of greed and fear. But we should never forget that greed and fear are repugnant motives. Who would propose running a society on the basis of such motives, and thereby promoting the psychology to which they belong, if they were not known to be effective, if they did not have the instrumental value which is the only value that they have?"

"Certain contemporary overenthusiastic market socialists tend, contrariwise, to forget that the market is intrinsically repugnant, because they are blinded by their belated discovery of the market's instrumental value. It is the genius of the market that it (1) recruits low-grade motives to (2) desirable ends; but (3) it also produces undesirable effects, including significant unjust inequality. In a balanced view, all three sides of that proposition must be kept in focus, but many market socialists now self-deceptively overlook (1) and (3). Both (1) and (2) were kept in focus by the pioneering eighteenth-century writer Bernard Mandeville, whose market-praising Fable of the Bees was subtitled Private Vices, Public Benefits. Many contemporary celebrants of the market play down the truth in the first part of that subtitle."

"Market socialism does not fully satisfy socialist standards of distributive justice, but it scores far better by those standards than market capitalism does, and is therefore an eminently worthwhile project, from a socialist point of view."

"The natural tendency of the market is to increase the scope of the social relations that it covers, because entrepreneurs see opportunities at the edge to turn what is not yet a commodity into one. Left to itself, the capitalist dynamic is self-sustaining, and socialists therefore need the power of organized politics to oppose it: their capitalist opponents, who go with the grain of the system, need that power less (which is not to say that they lack it!)."

"The circumstances of the camping trip are multiply special: many features distinguish it from the circumstances of life in a modern society. One may therefore not infer, from the fact that camping trips of the sort that I have described are feasible and desirable, that society-wide socialism is equally feasible and equally desirable. There are too many major differences between the contexts for that inference to carry any conviction. What we urgently need to know is precisely what are the differences that matter, and how can socialists address them? Because of its contrasts with life in the large, the camping trip model serves well as a reference point for purported demonstrations that socialism across society is not feasible and/or desirable, since it seems eminently feasible and desirable on the trip."

"I never believed, as many Marxists professed to do, that normative principles were irrelevant to the socialist movement, that, since the movement was of oppressed people fighting for their own liberation, there was no room or need for specifically moral inspiration in it. I thought no such thing partly for the plain reason that I observed enormous selfless dedication among the active communists who surrounded me in my childhood, and partly for the more sophisticated reason that the self-interest of any oppressed producer would tell him to stay at home, rather than to risk his neck in a revolution whose success or failure would be anyhow unaffected by his participation in it. Revolutionary workers and, a fortiori, bourgeois fellow-travellers without a particular material interest in socialism, must perforce be morally inspired."

"I believe that certain inequalities that cannot be forbidden in the name of socialist equality of opportunity should nevertheless be forbidden, in the name of community. But is it an injustice to forbid the transactions that generate those inequalities? Do the relevant prohibitions merely define the terms within which justice will operate, or do they sometimes (justifiably?) contradict justice? I do not know the answer to that question."

"I continue to find appealing the sentiment of a left-wing song that I learned in my childhood, which begins as follows: "If we should consider each other, a neighbor, a friend, or a brother, it could be a wonderful, wonderful world, it could be a wonderful world.""

"Whereas many socialists have recently put their faith in market socialism, nineteenth-century socialists were, by contrast, for the most part opposed to market organization of economic life. The mainstream socialist pioneers favored something that they thought would be far superior, to wit, comprehensive central planning, which, it was hoped, could realize the socialist ideal of a truly sharing society. And the pioneers' successors were encouraged by what they interpreted as victories of planning, such as the industrialization of the Soviet Union and the early institution of educational and medical provision in the People's Republic of China. But central planning, at least as practiced in the past, is, we now know, a poor recipe for economic success, at any rate once a society has provided itself with the essentials of a modern productive system."

"Every market, even a socialist market, is a system of predation. Our attempt to get beyond predation has thus far failed. I do not think the right conclusion is to give up."