22
" There's mainstream pornography--soft-core airbrushed fluff such as Penthouse and Playboy. The folks makin' this stuff do men and their range of desires a disservice; their implication is that anything outside the " big hair, fake tits, tiny waste, no pores, limited body hair" aesthetic is deviant, weird, not normal--and not something that a red-blooded American man would be interested in. The common boys-will-be-boys explanation for porn--that men get turned on visually (in contrast to " feminine" mode of arousal, which is mental and emotional)--is nothing more than an insult, making men out to be Pavlovian dogs who salivate uncontrollably and strain at their trousers upon contact with nudie pictures.Antiporn arguments, however well-meaning, are no better. Folks like Catherine MacKinnon also believe that men are inherently drawn to porn. And to them, porn is by definition violent, suggesting that it's somehow in men's nature to be aroused by hurting others. Furthermore, antipornography activists think that porn leads men to commit violence--as if men have no self-control or capacity to separate fantasy from reality, as if an erection is a driving force that can't be stopped once it's started... The only difference is one of perspective: Antiporn folk believe that male sexuality is always threatening, while men's-magazine editors think it's always fabulous. "
28
" Many Detroiters, for example, are beginning to see urban agriculture as a real part of the solution; to grow things right where people live, where they work, and definitely need healthier food on the table. Green city gardens are scattered throughout Detroit now, from the schoolyard at Catherine Ferguson Academy for pregnant teens and teen moms, to reclaimed land owned by a local order of Catholic friars (Earthworks), to a seven-acre organic farm in Rouge Park. Together, city gardeners, nonprofit organizations, and the Greening of Detroit resource agency are writing a new local-food story of urban Michigan. "
29
" In this miasma of forgotten wars, torture and the war on terror, there are no easy answers, especially in the face of a very real terrorism. But I can live my questions. As a humanitarian, I can act from a feeling of shared vulnerability with the victims of preventable suffering. I have a responsibility to bear witness publicly to the plight of those I seek to assist and to insist on independent humanitarian action and respect for international humanitarian law. As a citizen, I can assume my responsibility for the public world - the world of politics - not as a spectator, but as a participant who engages and shapes it. The larger force that can push back against the wrong use of power can be the force of a citizen's politics that openly debates the right use of power and the reasoned pursuit of justice. Catherine Lu, a political philosopher and my friend, has described justice as a boundary over which we must not go, a bond of common humanity between us, a balance among people of equal worth and dignity. I fight not for a utopian ideal, but each day I make a choice, against nihilism and towards justice. "
36
" Here’s another example of the difference in our worldviews. A family in my sister’s neighborhood was recently stricken with a double tragedy, when both the young mother and her three-year-old son were diagnosed with cancer. When Catherine told me about this, I could only say, shocked, “Dear God, that family needs grace.” She replied firmly, “That family needs casseroles,” and then proceeded to organize the entire neighborhood into bringing that family dinner, in shifts, every single night, for an entire year. I do not know if my sister fully recognizes that this is grace. "
― Elizabeth Gilbert , Eat, Pray, Love: One Woman's Search for Everything Across Italy, India and Indonesia
