Quotes by Cultural Critics

If the secret core of potlatch is the reciprocity of exchange, why is this reciprocity not asserted directly, why does it assume the “mystified” form of two consecutive acts each of which is staged as a free voluntary display of generosity? Here we encounter the paradoxes of forced choice, of freedom to do what is necessary, at its most elementary: I have to do freely what I am expected to do. (If, upon receiving a gift, I immediately return it to the giver, this direct circulation would amount to an extremely aggressive gesture of humiliation, it would signal that I refused the other’s gifts — recall those embarrassing moments when elderly people forget and give us last year’s present once again … ) …the reciprocity of exchange is in itself thoroughly ambiguous; at its most fundamental, it is destructive of the social bond, it is the logic of revenge, tit for tat. To cover this aspect of exchange, to make it benevolent and pacific, one has to pretend that each person’s gift is free and stands on its own. This brings us to potlatch as the “pre-economy of the economy,” its zero-level, that is, exchange as the reciprocal relation of two non-productive expenditures. If the gift belongs to Master and exchange to the Servant, potlatch is the paradoxical exchange between Masters. Potlach is simultaneously the zero-level of civility, the paradoxical point at which restrained civility and obscene consumption overlap, the point at which it is polite to behave impolitely.

In any assembly the simplest way to stop transacting business and split the ranks is to appeal to a principle.

Any critique of Islam is denounced as an expression of Western Islamophobia, Salman Rushdie is denounced for unnecessarily provoking Muslims and being (partially, at least) responsible for the fatwa condemning him to death, and so on. The result of such stances is what one should expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. [T]his constellation perfectly reproduces the paradox of the superego: the more you obey what the Other demands of you, the guiltier you are. It is as if the more you tolerate Islam, the stronger its pressure on you will be. What this implies is that terrorist fundamentalists, be they Christian or Muslim, are not really fundamentalists in the authentic sense of the term--what they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: 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 found 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. 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 and fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation. The passionate intensity of a fundamentalist mob bears witness to the 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 would be if he felt threatened by, say, a stupid caricature in a low-circulation Danish newspaper? Fundamentalist Islamic terror is not grounded in the terrorists' conviction of their superiority and in their desire to safeguard their cultural-religious identify 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 makes them more furious and feed their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite: the fact that the fundamentalists are already like us, that, secretly, they have already internalized our standards and measure themselves by them.

But often, in the world’s most crowded streets,But often, in the din of strife,There rises an unspeakable desireAfter the knowledge of our buried life;A thirst to spend our fire and restless forceIn tracking out our true, original course;A longing to inquireInto the mystery of this heart which beatsSo wild, so deep in us—to knowWhence our lives come and where they go.

You don't get your prebaby body back, ever, because you cannot go back to being a person who hasn't had a baby. Because you had a baby.

The sea is calm tonight.The tide is full, the moon lies fairUpon the straits;- on the French coast the lightGleams and is gone; the cliffs of England stand,glimmering and vast, out in the tranquil bay.

€7,500, first-class, everything—and all that for 40 minutes selling them some old stuff.

Boredom is the dream bird that hatches the egg of experience. A rustling in the leaves drives him away.

Pedagogy is always about power, because it cannot be separated from how subjectives are formed, desires mobilized, how some experiences are legitimized and others are not, or how some knowledge is considered acceptable while other forms are excluded from the curriculum.

That things are "status quo" is the catastrophe.

We just start putting our ideas out there, yet how do we actually attack contemporary problems? We do what some of the most successful American businesses do. We outsource and collaborate

Except among those whose education has been in the minimalist style, it is understood that hasty moral judgments about people in the past are a form of injustice.

Nor does the being hungry prove that we have bread.

The important thing for the remembering author is not what he experienced, but the weaving of his memory, the Penelope work of recollection. Or should one call it, rather, the Penelope work of forgetting? ... And is not his work of spontaneous recollection, in which remembrance is the woof and forgetting the warp, a counterpart to Penelope's work rather than its likeness? For here the day unravels what the night has woven. When we awake each morning, we hold in our hands, usually weakly and loosely, but a few fringes of the tapestry of a lived life, as loomed for us by forgetting. However, with our purposeful activity and, even more, our purposive remembering each day unravels the web and the ornaments of forgetting.

The film is the first art form capable of demonstrating how matter plays tricks on man.

The Christian motto 'All men are brothers', however, also means that those who do not accept brotherhood are not men.

Work on good prose has three steps: a musical stage when it is composed, an architectonic one when it is built, and a textile one when it is woven.

It is often said that great works of art are “inexhaustible”—capable, as Stanley Olson put it, of “endless interpretation. But Lubin, the Charlotte C. Weber Professor of Art at Wake Forest University, demonstrates in painful if inadvertently hilarious detail that this does not mean that works of art are immune from - that they are not in fact often subject to—wild and perverse misinterpretation.

The same heart beats in every human breast.

Every Anglophile has his own private England which is, of course, unrecognizable to the English.

In Kant’s description, ethical duty functions like a foreign traumatic intruder that from the outside disturbs the subject’s homeostatic balance, its unbearable pressure forcing the subject to act “beyond the pleasure principle,” ignoring the pursuit of pleasures. For Lacan, exactly the same description holds for desire, which is why enjoyment is not something that comes naturally to the subject, as a realization of her inner potential, but is the content of a traumatic superego injunction.

As if all that weren't enough, factor in the whole tedious millenial saga of female virtue, modesty, shame, repression, male ineptitude...in short, a cruel combo of anatomical inheritance and sexual inhibition for the gal set; a nature-culture one-two punch, right to the female pleasure principle.

Teaching is not a lost art, but the regard for it is a lost tradition.

Heschel calls the Sabbath a cathedral in time.

Torture when inflicted on childrenbecomes indefensible. Even among those who believe that torture is a defensiblepractice to extract information, the case for inflicting pain and abuse upon childrenproves impossible to support.

If you have reasons to love someone, you don’t love them.

I am demonstrating to you how tasty I think words are. I’m having sex with words in front of you. I’m playing around with them. I’m getting off. I’m trying to titillate you. There’s this magical substance, language, that I’m laying out for you. Then you’re going to fondle it.

Love feels like a great misfortune, a monstrous parasite, a permanent state of emergency that ruins all small pleasures.

American culture, perhaps more than any other, prizes individualism. Our narratives of art, politics, and business idolize the person who triumphs against the odds, with only himself or herself to answer to. The lone wolf. The stranger in town. The maverick. The plucky kid. The Final Girl. You've only got yourself, in the end. It's all up to you.

The only way to survive such shitty times, if you ask me, is to write and read big, fat books, you know? And I’m writing now another book on Hegelian dialectics, subjectivity, ontology, quantum physics and so on. That’s the only way to survive. Like Lenin. I will use his example. You know what Lenin did, in 1915, when World War I exploded? He went to Switzerland and started to read Hegel.

Every passion borders on the chaotic, but the collector's passion borders on the chaos of memories.

After all, what Buddhism offers as a solution is universalised indifference - a learning of how to withdraw from too much empathy. This is why Buddhism can so easily turn into the very opposite of universal compassion: the advocacy of a ruthless military attitude, which is what the fate of Zen Buddhism aptly demonstrates.

I like to search for class struggle in strange domains. For example it is clear that in classical Hollywood, the couple of vampires and zombies designates class struggle. Vampires are rich, they live among us. Zombies are the poor, living dead, ugly, stupid, attacking from outside. And it's the same with cats and dogs. Cats are lazy, evil, exploitative, dogs are faithful, they work hard, so if I were to be in government, I would tax having a cat, tax it really heavy.

[T]his readiness to assume the guilt for the threats to our environment is deceptively reassuring: We like to be guilty since, if we are guilty, it all depends on us. We pull the strings of the catastrophe, so we can also save ourselves simply by changing our lives. What is really hard for us (at least in the West) to accept is that we are reduced to the role of a passive observer who sits and watches what our fate will be. To avoid this impotence, we engage in frantic, obsessive activities. We recycle old paper, we buy organic food, we install long-lasting light bulbs—whatever—just so we can be sure that we are doing something. We make our individual contribution like the soccer fan who supports his team in front of a TV screen at home, shouting and jumping from his seat, in the belief that this will somehow influence the game's outcome.

Since, in our societies, a gendered division of labor still predominates which confers a male twist on basic liberal categories (autonomy, public activity, competition) and relegates women to the private sector of family solidarity, liberalism itself, in its opposition to private and public, harbors male dominance. Furthermore, it is only modern Western capital culture for which autonomy and individual freedom stand higher than collective solidarity, connection, responsibility for dependent others, the duty to respect the customs of one's community. Liberalism itself thus privileges a certain culture: the modern Western one. As to freedom of choice, liberalism is also marked by a strong bias. It is intolerant when individuals of other cultures are not given freedom of choice-as is evident in issues such as clitoridechtomy, child brideship, infanticide, polygamy, and incest. However, it ignores the tremendous pressure which, for example, compels women in out liberal societies to undergo such procedures as plastic surgery, cosmetic implants, and Botox injections to remain competitive in the sex markets.

We live in a time that demands a discourse of both critique and possibility, one that recognizes that without an informed citizenry, collective struggle, and viable social movements, democracy will slip out of our reach and we will arrive at a new stage of history marked by the birth of an authoritarianism that not only disdains all vestiges of democracy but is more than willing to relegate it to a distant memory.

Nowadays, you can do anything that you want—anal, oral, fisting—but you need to be wearing gloves, condoms, protection.

The Beats inaugurated the long march through the moral territory of American culture. Who knows how many lives were blighted along the way as a result of their proselytizing on behalf of drugs and promiscuous sex?

Truth resists being projected into the realm of knowledge.

Come to me in my dreams, and thenBy day I shall be well again!For so the night will more than payThe hopeless longings of the day.

Convince yourself that you are working in clay, not marble, on paper not eternal bronze: Let that first sentence be as stupid as it wishes.

Americans need to continue to develop broad-based movements that reject the established political parties and rethink the social formations necessary to bring about a radical democracy. We see this in the Black Lives Matter movement as well as in a range of other movements that are resisting corporate money in politics, the widespread destruction of the environment, nuclear war and the mass incarceration state.

The work of memory collapses time.

All efforts to make politics aesthetic culminate in one thing, war.

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

It is so small a thing to have enjoyed the sun, to have lived light in the spring, to have loved, to have thought, to have done.

The pursuit of the perfect then is the pursuit of sweetness and light.

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.

The Deleuzian philosopher Brian Massumi clearly formulated how today's capitalism has already overcome the logic of totalizing normality and adopts instead a logic of erratic excess: the more varied, and even erratic, the better. Normalcy starts to lose its hold. The regularities start to loosen, This loosening of normalcy is part of capitalism's dynamic. It's not a simple liberation. It's capitalism's own form of power. It's no longer disciplinary institutional power that defines everything, it's capitalism's power to produce variety - because markets get saturated. Produce variety and you produce a niche market. The oddest of affective tendencies are okay - as long as they pay. (...) What happens next, when the system no longer excludes the excess, but directly posits it as its driving force - as is the case when capitalism can only reproduce itself through a continual self-revolutionizing, a constant overcoming of its own limits? Then one can no longer play the game of subverting the Order from the position of its part-of-no-part, since the Order has already internalized its own permanent subversion.

Plain English - everybody loves it demands it - from the other fellow.

The nice sense of measure is certainly not one of Nature's gifts to her English children ... we have all of us yielded to infatuation at some moment of our lives.

Alas, is even Love too weak to unlock the heart and let it speak? Are even lovers powerless to reveal To one another what indeed they feel?

You cannot step a foot into the literature about the 1960s without being told how 'creative', 'idealistic', and 'loving' it was, especially in comparison to the 1950s. I fact, the counterculture of the Sixties represented the triumph of what the art critic Harold Rosenberg famously called the 'herd of the independent minds'. Its so-called creativity consisted in continually recirculating a small number of radical cliches; its idealism was little more than irresponsible utopianism; and its crusading for 'love' was largely a blind for hedonistic self-indulgence.

First —we should restrain our anti-colonialist joy here— the question to be raised is: if Europe is in gradual decay, what is replacing its hegemony? The answer is: 'capitalism with Asian values' (which, of course, has nothing to do with Asian people and everything to do with the clear and present tendency of contemporary capitalism as such to suspend democracy). From Marx on, the truly radical Left was never simply 'progressist'. It was always obsessed by the question: what is the price of progress? Marx was fascinated by capitalism, by the unheard-of productivity it unleashed; it was just that he insisted that this very success engenders antagonisms. And we should do the same with the progress of global capitalism today: keep in view its dark underside, which is fomenting revolts.What all this implies is that today's conservatives are not really conservative. While fully endorsing capitalism's continuous self-revolutionizing, they just want to make it more efficient by supplementing it with some traditional institutions (religion, for instance) to constrain its destructive consequences for social life and to maintain social cohesion. Today, a true conservative is the one who fully admits the antagonisms and deadlocks of global capitalisms, the one who rejects simple progressivism, and who is attentive to the dark obverse of progress. In this sense, only a radical Leftist can be today a true conservative.

When it comes to current attitudes about surgery, the practice of dismissing the cultural context and rationalizing it as individual betterment "flattens the terrain of power relations." In other words, we can talk about doing it for us until our high-end lipstick flakes off, but we should also keep in mind that we probably wouldn't even be thinking about what life would be like with a new nose or perkier breasts or shapelier inner thighs if it weren't for a long-standing cultural ideal that rewards those who adhere to it with power that often doesn't speak its name, but is instantly recognizable to those who don't have it.

Humanity is OK, but 99% of people are boring idiots.

Here’s the conundrum: We want to tell our stories! But if condensation is the language of wishes—especially the most verboten and destructive ones—the more you spell the story out, the less aesthetically charged it becomes. The question is whether untransformed experience can ever be aesthetically powerful, or whether it’s simply interesting. Literary language is one solution, with its habits of duality—metaphor, irony—and other techniques for saying opposing things at once. For haunting the reader with ghosts of buried meanings.Your story may be interesting, but what if, paradoxically, it’s what you can’t say that makes it lasting?

The rise of feminist underpants is a weird twist on Karl Marx's theory of commodity fetishism, wherein consumer products once divorced from inherent use value are imbued with all sorts of meaning. To brand something as feminist doesn't involve ideology, or labor, or policy, or specific actions or processes. It's just a matter of saying, 'This is feminist because we say it is.

How many cities have revealed themselves to me in the marches I undertook in the pursuit of books!

But often, in the world's most crowded streets,But often, in the din of strife,There rises an unspeakable desireAfter the knowledge of our buried life;A thirst to spend our fire and restless forceIn tracking out our true, original course.