History does not merely touch on language, but takes place in it.
If the integration of society, particularly in totalitarian states, designates subjects more and more exclusively as partial moments in the network of material production, then the 'alteration of the technical composition of capital' is prolonged within those encompassed, and indeed constituted, by the technological demands of the production process. The organic composition of man is growing. That which determines subjects as means of production and not as living purposes, increases with the proportion of machines to variable capital.
Mind arose out of existence, as an organ for keeping alive. In reflecting existence, however, it becomes at the same time something else. The existent negates itself as thought upon itself. Such negation is mind's element.
The individual mirrors in his individuation the preordained social laws of exploitation, however mediated.
The quality of our life depends on the quality of the seeds that lie deep in our consciousness.
Nature and culture, instinct and morality, sexuality and achievement become incompatible as a result of the split in the human structure. The unity and congruity of culture and nature, work and love, morality and sexuality, longed for from time immemorial, will remain a dream as long as man continues to condemn the biological demand for natural (orgastic) sexual gratification.
I have come to think that for those of us inured to empire Sabbath rest is the most urgent and difficult command, because empires depend upon restless productivity. The mandate that begins the poetry is to disengage.
The disciplines function to inconvenience us enough that we become conscious, self-conscious, and intentionally aware of who we are and what we are doing with our lives.
I’ve come down from the sky like some damned ghost, delayed too long…To the abandoned fields the trees returned and grew. They stand and grow. Time comes to them, time goes, the trees stand; the only place they go is where they are. Those wholly patient ones… They do no wrong, and they are beautiful. What more Could we have thought to ask?... I stand and wait for light to open the dark night. I stand and wait for prayer to come and find me here.
Bolshevism went through fifteen years of practical history (1903-17) unequalled anywhere in the world in its wealth of experience. During those fifteen years, no other country knew anything even approximating to that revolutionary experience, that rapid and varied succession of different forms of the movement—legal and illegal, peaceful and stormy, underground and open, local circles and mass movements, and parliamentary and terrorist forms.
Social-Democracy, however, wants, on the contrary, to develop the class struggle of the proletariat to the point where the latter will take the leading part in the popular Russian revolution, i.e., will lead this revolution to a the democratic-dictatorship of the proletariat and the peasantry.
To call a fight for the Zionist idea of a Jewish nation, for the federal principle of Party organization, a “fight for the equality of the Jews in the world family of the proletariat” is to degrade the struggle from the plane of ideas and principles to that of suspicion, incitement and fanning of historically-evolved prejudices. It glaringly reveals a lack of real ideas and principles as weapons of struggle.
How you spend your money is how you vote on what exists in the world
The real test of a man is not how well he plays the role he has invented for himself, but how well he plays the role that destiny assigned to him.
A big part of my work is to try and shift the conversation from whether aid is good or bad to think about policy or programs instead. Another objective of my work is to think about not just the five percent [of aid], but the 100 percent. [That is], what role this five percent can play in improving the quality of programs. I want to think about the efforts of most private donors…as not being an end in itself, but as being venture capitalism and finding the good ideas in development. In that case, think of each dollar you are spending as being multiplied many, many fold. If these programs help us identify what really works then that can be taken up as a policy on a very large scale. That is the reason for my work and the reason for placing so much emphasis on the evaluation of specific programs.
Anthropological and historical research also began, in the nineÂteenth century, to put together a picture of the heroic since primiÂtive and ancient times. The hero was the man who could go into the spirit world, the world of the dead, and return alive. He had his descendants in the mystery cults of the Eastern Mediterranean, which were cults of death and resurrection. The divine hero of each of these cults was one who had come back from the dead. And as we know today from the research into ancient myths and rituals, Christianity itself was a competitor with the mystery cults and won outÂ—among other reasonsÂ—because it, too, featured a healer with supernatural powers who had risen from the dead. These cults, as G. Stanley Hall so aptly put it, were an attempt to attain "an immunity bath" from the greatest evil: death and the dread of it. All historical reliÂgions addressed themselves to this same problem of how to bear the end of life. Religions like Hinduism and Buddhism performed the ingenious trick of pretending not to want to be reborn, which is a sort of negative magic: claiming not to want what you really want most.
Yes and no rule the world.
The joy is about enabling other people's stories to be heard at the same time.