Quotes of All Topics . Occasions . Authors
For me, my work is pretty much a lot of my identity. I mean I live to work, basically. With money I'm able to earn I don't put into clothes especially or things like that. I use it as a way of buying time to work. That's how I see money for me. It represents time to be by myself working on these ideas. So in that sense, the work is kind of a surrogate religion, maybe not so surrogate, maybe it is part religion.
Today, every principle of identity is affected by fashion, precisely because of its potential to revert all forms to non-origin and recurrence. Fashion is always retro, but always on the basis of the abolition of the passé (the past): the spectral death and resurrection of forms. Its proper actuality (its 'up-to-dateness', its 'relevance') is not a reference to the present, but an immediate and total recycling.
If you want to be a slave in life, then continue going around asking others to do for you. They will oblige, but you will find the price is your choices, your freedom, your life itself. They will do for you, and as a result you will be in bondage to them forever, having given your identity away for a paltry price. Then, and only then, you will be a nobody, a slave, because you yourself and nobody else made it so.
The organized labor movement as it is constituted today is as much a concomitant of a capitalist economy as is capital. Organized labor is predicated upon the basic premise of collective bargaining between employers and employees. This premise can obtain only for an employer-employee type of society. If the labor movement is to maintain its own identity and security, it must of necessity protect that kind of society.
The hallucination of separateness prevents one from seeing that to cherish the ego is to cherish misery. We do not realize that our so-called love and concern for the individual is simply the other face of our own fear of death or rejection. In his exaggerated valuation of separate identity, the personal ego is sawing off the branch on which he is sitting, and then getting more and more anxious about the coming crash!
This will include the various methods of internal monitoring, attack and penetration, investigation of suspected hackers or rogue employees - and you have plenty of rogue employees - and identity protection for government employees. The review team will also remain current on the constantly evolving new methods of attack and will attempt to anticipate them and develop defenses as often as possible before breaches occur.
We've organized human potential and have been better at using human potential better than any country on the face of the Earth. That's because we've recognized that our national creed, our national identity, is that it doesn't matter where you're from, it matters where you're going. You can come from hard circumstances and do great things. We've got to make that true for a whole variety of people who no longer feel that.
When I arrived here at Givenchy, there was a lot of confusion. Before me, there had been some great geniuses - John Galliano and Alexander McQueen are great masters. They marked history. But when I came in after Julien Macdonald, it was also a bit of a mess, because not even I could understand what the true identity of Givenchy was. Everyone thinks that it's only Audrey Hepburn, but there is a whole other world behind it.
The language of cinema as it has evolved has also excluded vast swathes of human experience. The forms we find in the process of making a film can start to redress this balance and venture into uncharted territory. This is not just about unsung identities but about the subtleties and nuances of contemplation, the drifting spaces in which the worlds of the very small and the very large collide. Camerawork is a part of that.
Like the Pentagon, our social science often reduces all phenomena to dollars and body counts. Sexuality, family unity, kinship, masculine solidarity, maternity, motivation, nurturing, all the rituals of personal identity and development, all the bonds of community, seem "sexist," "superstitious," "mystical," "inefficient," "discriminatory." And, of course, they are -- and they are also indispensable to a civilized society.
We don't exist unless there is someone who can see us existing, what we say has no meaning until someone can understand, while to be surrounded by friends is constantly to have our identity confirmed; their knowledge and care for us have the power to pull us from our numbness. In small comments, many of them teasing, they reveal they know our foibles and except them and so, in turn, accept that we have a place in the world.
Putin imagined it would be different. So, like many Russian leaders before him, he imagined that Ukraine was basically Russia, but they speak with a funny accent. Actually, it's not Russia; it has a different identity. It has a very different language. Russians don't automatically understand Ukrainian. And, in particular, the way Ukraine has developed over the last two decades is different from the way Russia has developed.
The theme of corporate stories (and millions drink them in every day) seldom varies: to be happy you must consume, to be special you must conform. Absurd, obviously, yet our identities have become so fragile, so elusive, that we seem content to let advertisers provide us with their version of who we are, to let them recreate us in their image: a cookie-cutter image based on market research, shallow sociology, and insidious lies.
The inner sort of consumer identity got the best of people. And everybody just wants things for free. And that's created this strange kind of cheapness to everything, where everything becomes throwaway. And people, I think, have started to undervalue things, maybe because there's too much, maybe because it's too easy to make, but I think mostly just because, somehow, that's the pattern that got set. And I think that's regrettable.
I really lucked out with that song ["As Cool As I Am"]. Men were becoming much more comfortable with all the different facets and parts of their identity, including their gentler, funnier, sillier, nurturing parts. They started showing up. There was so much exploration of gender at that time. Women were showing up with the range of ways of being female in the world and men were showing up with the range of being male in the world.
I think our culture right now is a culture that's trying to find itself. They're trying to figure out what is it? Is it social media followers? Is it trying to be popular? Is it money? Is it fame? Is it power? They're searching for identity and so many of us have been there, and we'll get back to that place of what is our identity? Who are we? More importantly, whose are we? For me, I find my identity in a relationship with Christ.
That is what we must do when we fully know the purposefulness of life - live it gloriously by living it ecstatically. We can live it ecstatically only as we know the ecstatic nature of God and become like Him through being continually inspired by communion with Him. To become like Him, we must become aware of our identity with Him. We must know Him as Creator of all that is, and in so doing know ourselves as creator of all that is.
I think one of the London Film Festival strengths is that it's set in London but it's not about London. It's about the diversity of this city and it's about world cinema. And that's what London is - London is a place where its identity is always in a state of flux. So, this festival celebrates the way in which it is always changing. That's why London is a fascinating place and that's why the film festival is a fascinating film festival.
Subjects who reciprocally recognize each other as such, must consider each other as identical, insofar as they both take up the position of subject; they must at all times subsume themselves and the other under the same category. At the same time, the relation of reciprocity of recognition demands the non-identity of one and the other, both must also maintain their absolute difference, for to be a subject implies the claim of individuation.
All my life I have had an awareness of other times and places. I have been aware of other persons in me. Oh, and trust me, so have you, my reader that is to be. Read back into your childhood, and this sense of awareness I speak of will be remembered as an experience of childhood. You were then not fixed, not crystallized. You were plastic, a soul in flux, a consciousness and an identity in the process of forming--ay, of forming and forgetting.
I never understood liberal Jews blaming Israel, you know, supporting Palestinians. I've never understood it, until I spoke once to a man named Norman Podhoretz, and he said to me, "Many of you refer to liberal Jews that way. They're not Jews. They are liberals. Liberalism is what is first and foremost in their identity. The fact that they are Jews is not paramount or prominent. It's secondary - and, in many cases, even tertiary - to their identity."
I knew what it felt like to have no say in who you were as a sexual being. It didn't just strip away your dignity. It stripped away everything you were: your identity, your self-respect, your pleasure. Because it was all about the pleasure of the other person take, take, taking whatever they wanted from you, even if it was uncomfortable, or caused you pain. Even if you died from it, the other person still wouldn't care, because it was all about them.
An important purpose for mortality is to help us learn to recognize and to choose the positive even though the negative more fully surrounds us. We make this choice consciously or unconsciously in every moment of the day, and these millions of tiny choices create the foundation of our identity. We are what we think. We are what we say, what we do, what we fill our lives with. Ultimately, every being creates himself by these countless, crucial choices.
What draws me to family... if I were a psychiatrist, I'd say an enormous amount of unresolved personal material. If I were an anthropologist, I'd say families are at the root of social structures - they shape our identity, our belief systems - and so I find them fascinating. Also, I love the idea that families have narratives that are essentially the family story that is passed along generation to generation - and the rifts start when people question the story.
For me, places are articulations of 'natural' and social relations, relations that are not fully contained within the place itself. So, first, places are not closed or bounded - which, politically, lays the ground for critiques of exclusivity. Second, places are not 'given' - they are always in open-ended process. They are in that sense 'events'. Third, they and their identity will always be contested (we could almost talk about local-level struggles for hegemony).
That whole Deep End experience of finding yourself with the dead body: you know you didn't kill it, but you know if you're found with it, you're gonna be done for it, so you have to get rid of it. And that's a really important nub of Young Adam Joe knows for absolute certain that if someone comes around the corner, that's it. Nobody's ever going to believe what happened. So that has nothing to do with identity or sexuality, but that is a link. I'm just fascinated by it.
The modern world needs people with a complex identity who are intellectually autonomous and prepared to cope with uncertainty; who are able to tolerate ambiguity and not be driven by fear into a rigid, single-solution approach to problems, who are rational, foresightful and who look for facts; who can draw inferences and can control their behavior in the light of foreseen consequences, who are altruistic and enjoy doing for others, and who understand social forces and trends.
This is not remarkable, for, as we know, reality is not a function of the event as event, but of the relationship of that event to past, and future, events. We seem here to have a paradox: that the reality of an event, which is not real in itself, arises from the other events which, likewise, in themselves are not real. But this only affirms what we must affirm: that direction is all. And only as we realize this do we live, for our own identity is dependent upon this principal.
When I work there are two distinct phases: the phase of pushing the work along, getting something to happen, where all the input comes from me, and phase two, where things start to combine in a way that wasn't expected or predicted by what I supplied. Once phase two begins everything is okay, because then the work starts to dictate its own terms. It starts to get an identity which demands certain future moves. But during the first phase you often find that you come to a full stop.
Every day, there'd be somebody interviewing me as a "lesbian living in Russia." It got to the point where I would joke that I now have two jobs. I work as a writer and a journalist, and I also work as a lesbian. There's a big difference between being out and having that be your sole identity, the only reason that someone is talking to you. My twelve-year-old daughter said, "I have a new job as well. I work as the daughter of a lesbian," because she was also giving all these interviews.
From quite early on, I had this idea of compartmentalized identities - 'this is how you are when you are with your mum, and this is how you are when you are with your dad' - so it seemed like I could never absolutely be myself. And the image of myself as compromised and inconsistent made me want to withdraw from the world even further. I had a sense of formulating a paper-mache version of myself to send out in the world, while I sat controlling it remotely from some smug suburban barracks.
The way people are responding to [Moonlight movie] is something we never anticipated. We knew it was good but it is so diverse. The way people are reacting shows me that everyone sees themselves in it. That is groundbreaking. Similarly people come up some older people that it is not their story but are just crying in our arms after a screening. They know what it was like to be bullied or struggled with their own identity trying to figure out who they are. It has really caught people's imaginations.
I've realized that a lot of people come to me because of what's called identity. In the sense of "he's like me" - more like identification. Identity is one of those nonsense words: it's been used so much it doesn't mean anything. As individuals, we don't want to stay the same; identity means sameness, and we don't want to be the same, we want to keep changing, we want to grow, we want to become something else. We want to evolve. So when people come to me, it's about resonance - it goes back to that word.
The obsessive documentation is itself adjacent to hyper-consumption in our society. The desire to just have everything all the time and adjacent to that is - it might be a little hokey but - a certain loss of identity that then only gets sort of found or ascribed to these moments that are documented. If so much of your experience is devoted to the thought of documentation, you're already sort of spinning out this narrative from this moment that you are attempting to control instead of just experiencing it.
They enveloped each other within the folds of their thoughts, holding each other with an intimacy no physical embrace could replicate, allowing their identities to merge once again. Their greatest comfort was a simple one: they were no longer alone. To know that you were with the one who cared for you, and who understood every fiber of your being, and who would not abandon you even in the most desperate of circumstances, that was the most precious relationship a person could have, and they both cherished it.
To what or whom does Lizzie Harris direct the imperative title of her startling first book, Stop Wanting? To the reader, the narrator, to desire itself, or to lack? This is a work of complexly, ambiguously layered narratives and identities. The opening poem asserts I want to say what happened / but am suspicious of stories. These lines become an ars poetica for the whole of this painful and exceptional collection in which the unspeakable is stubbornly confronted by a searing eloquence. This is a commanding debut.
I had learned to dwell with pleasure as a beloved daydream on the thought of the separation of these elements. If each I told myself could be housed in separate identities life would be relieved of all that was unbearable the unjust might go his way delivered from the aspirations and remorse of his more upright twin and the just could walk steadfastly and securely on his upward path doing the good things in which he found his pleasure and no longer exposed to disgrace and penitence by the hands of this extraneous evil.
I think that one not only has to make demands on the established group, but one also has to make demands on the outsider group. One has to make clear: if you want to leave, please do so. But if you want to stay here, a degree of accommodation to the Dutch outlook, Dutch manners, and a degree of identification with the Netherlands will be expected of you. There is no reason why there cannot be Dutch Turks or Dutch Moroccans. But one can expect from them a degree of identification, some change of their own social identity.
People who hold important positions in society are commonly labelled "somebodies," and their inverse "nobodies"-both of which are, of course, nonsensical descriptors, for we are all, by necessity, individuals with distinct identities and comparable claims on existence. Such words are nevertheless an apt vehicle for conveying the disparate treatment accorded to different groups. Those without status are all but invisible: they are treated brusquely by others, their complexities trampled upon and their singularities ignored.
In this society, the norm of masculinity is phallic aggression. Male sexuality is, by definition, intensely and rigidly phallic. A man's identity is located in his conception of himself as the possessor of a phallus; a man's worth is located in his pride in phallic identity. The main characteristic of phallic identity is that worth is entirely contingent on the possession of a phallus. Since men have no other criteria for worth, no other notion of identity, those who do not have phalluses are not recognized as fully human.
I'm what they call a 'non-black person of color': NBPOC. It's easy and seductive and common to mobilize around these identity issues, but often that's done at the expense of considering structural anti-blackness. That puts everything in a slightly different light for me, especially because of where I am and why - where I am in the world of the arts, where I live, in Harlem - and the music that I've been able to make, whom I've been able to make it with, who has nurtured me. It's not just about solidarity. It's actually about debt.
Whenever you get involved with talking about rights, you're talking about being a citizen. You're talking about being a citizen in capitalism; you're talking about what rights are granted to what identities, under what laws, and all that is a big mix. Marriage is, among many other things, a formality to channel capital through a family. And that's why the big DOMA lawsuit was about paying too many taxes! "I wouldn't have had to pay all these taxes if Theodora had been Theo" - that was the big tagline. It's all about protecting assets.
James Baldwin is one of the greatest, North American writers of the second half of the Twentieth Century. A prolific writer and a brilliant social critic, he foreshadowed the destructive trends happening now in the whole Western world and beyond, while always maintaining a sense of humanistic hope and dignity. He explored palpable, yet unspoken, intricacies of racial, sexual, and class distinctions in Western societies and the inevitable, if unnameable, tensions with personal identity, assumptions, uncertainties, yearning, and questing.
Those who become hyperpolyglots are those who meet two criteria. One, they are exposed to language material. Two, they undertake learning languages as a mission as well as acquiring the personal identity as a language learner.I describe the "neural tribe theory" of hyperpolyglots, arguing that they possess an atypical neurology that is selected by some environments and not others; presumably, there have always been humans walking around with that set of neurological traits or factors, only some of whom actually use those things for languages.
Someone who is experiencing gender dysphoria would be someone who feels that his biological sex doesn't match up with the gender that he feels. So, I might feel like I am a woman trapped in a male body, and you can imagine how horrible that would be to have that kind of experience or to think that you're a man trapped in a woman's body. It must be just a terribly difficult experience for those who experience gender dysphoria. But this is not anything to do with homosexual attraction or activity. It's a matter of one's self-perceived identity.
Individuals understood in relational terms cannot be conceived as fully separate from their communities. Others in one's community may already be a part of the self. This conception of the person as overlapping in identity with others has normative implications for what constitutes the good of the individual and how that good relates to the good of others. One's relationship with others can form a part of one's good as an individual, such that one can have a compelling interest in the welfare of these others and in one's relationship with them.
The new culture war is about national identity rather than religion and 'transcendent authority.' It focuses on which groups the United States will formally admit to residence and citizenship. It asks the same question as the old culture war: 'Who are we?' But the earlier query was primarily about how we define ourselves morally. The new question is about how we define ourselves ethnically, racially and linguistically. It is, in truth, one of the oldest questions in our history, going back to our earliest immigration battles of the 1840s and 1850s.
Downtown Cairo is at the center of the city, it is a place that has to be shared between different classes. It's a place where you see the bigger picture of the city's social fabric. It's also a place where you see all the contradictions of having all these layers, classes, and differences at the same time. And this is also where they clash, and where they negotiate. They negotiate their demands, their tastes, the lifestyles they want to have. So it's a very interesting space. I think that Downtown has maintained that identity before, during, and after the revolution.
[Grace] is given not to make us something other than ourselves but to make us radically ourselves. Grace is given not to implant in us a foreign wisdom but to make us alive to the wisdom that was born with us in our mothers womb. Grace is given not to lead us into another identity but to reconnect us to the beauty of our deepest identity. And grace is given not that we might find some exterior source of strength but that we might be established again in the deep inner security of our being and in learning to lose ourselves in love for one another to truly find ourselves.
One of the challenges is to create an equally positive, satisfying sense of femininity and feminine identity in a different way so that there are things you're saying yes to and satisfying that urge that your daughter has to be assert her girlness. The surface level of the culture, and really several inches into it, makes that very hard to do. I hate to put another thing on parents' plates. But the culture is very intentional in what it's telling your daughter and what it's telling you about the message of femininity. And if you're not intentional and conscious back, you lose.