a discourse QUOTES

1 " …Marco’s answers and objections took their place in a discourse already proceeding on its own, in the Great Khan’s head. That is to say, between the two of them it did not matter whether questions and solutions were uttered aloud or whether each of the two went on pondering in silence. In fact, they were silent, their eyes half-closed, reclining on cushions, swaying in hammocks, smoking long amber pipes.

Marco Polo imagined answering (or Kublai Khan imagined his answer) that the more one was lost in unfamiliar quarters of distant cities, the more one understood the other cities he had crossed to arrive there… "

― Italo Calvino

2 " It would seem that the author’s name, unlike other proper names, does not pass from the interior of a discourse to the real and exterior individual who produced it; instead, the name seems always to be present, marking off the edges of the text, revealing, or at least characterizing, its mode of being. The author’s name manifests the appearance of a certain discursive set and indicates the status of this discourse within a society and a culture. It has no legal status, nor is it located in the fiction of the work; rather, it is located in the break that founds a certain discursive construct and its very particular mode of being. As a result, we could say that in a civilization like our own there are a certain number of discourses that are endowed with the “author-function”, while others are deprived of it. A private letter may well have a signer_ it does not have an author; a contract may well have a guarantor_ it does not have an author. An anonymous text posted on a wall probably has a writer_ but not an author. The author-function is therefore characteristic of the mode of existence, circulation, and functioning of certain discourses within a society. "

― Michel Foucault , What is an Author?

3 " 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. "

4 " Theology should be a discourse that helps the sociopolitical approach to justice to maintain its human face and not to become impersonal. "

― Namsoon Kang , Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World

5 " I don’t know’,” he said. “Those three words from a willing soul are the start of a grand and magnificent voyage.” And with that he began a discourse that lasted for several weeks, covering scene-setting, establishing conflict, plot twists, and first- and third-person narration. [ I learned in these rapid-fire mini-dissertations that like most literature lovers I would come to know, Henry was a book snob. He assumed that if a current author was popular and widely enjoyed, then he or she had no merit. He made a few exceptions, such as Kurt Vonnegut, although that was mostly because Vonnegut lived on Cape Cod and so he probably had some merits as a human being, if not as a writer.
I think that the way Henry saw it was that he was not being a snob. In fact I would venture that in his view of things, snobbery had nothing to do with it. Rather, it was a matter of standards. It was bout quality in the author’s craftsmanship. "

― John William Tuohy , No Time to Say Goodbye: A Memoir of a Life in Foster Care

6 " The new vantage from which Christian theology as a discourse on Christian identity must operate in the modern world, then, is the Christological horizon of Mary-Israel. To be Christian is to enter into this horizon. But where is the horizon concretely displayed, where is it made visible if not in despised dark (and especially dark female) flesh? Is this not the flesh of homo sacer . . .the flesh that is impoverished, " despised and rejected of men," flesh that in shame we " hide our faces from" (cf. Isa. 53:3)? But if this is the case, it follows that the poverty of dark flesh is where one finds the wealthy God. . . In (Christ" s) taking on the form of the slave, the from of despised dark (female) flesh there is the diclsoure (sic) of divinity, a disclosure that undoes the social arrangement of the colonial-racial tyranny (tynannos,), as the seventh-century theologian Maximus the Confessor called it, that is the darker side of modernity "