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21 " If the gospel isn't good news for everybody, then it isn't good news for anybody. And this is because the most powerful things happen when the church surrenders its desire to convert people and convince them to join. It is when the church gives itself away in radical acts of service and compassion, expecting nothing in return, that the way of Jesus is most vividly put on display. To do this, the church must stop thinking about everybody primarily in categories of in or out, saved or not, believer or nonbeliever. Besides the fact that these terms are offensive to those who are the " un" and " non" , they work against Jesus' teachings about how we are to treat each other. Jesus commanded us to love our neighbor, and our neighbor can be anybody. We are all created in the image of God, and we are all sacred, valuable creations of God. Everybody matters. To treat people differently based on who believes what is to fail to respect the image of God in everyone. As the book of James says, " God shows no favoritism." So we don't either. "
22 " The arbitrary character of patriarchal ascriptions of temperament and role has little effect upon their power over us. Nor do the mutually exclusive, contradictory, and polar qualities of the categories “masculine” and “feminine” imposed upon human personality give rise to sufficiently serious question among us. Under their aegis each personality becomes little more, and often less than half, of its human potential. Politically, the fact that each group exhibits a circumscribed but complementary personality and range of activity is of secondary importance to the fact that each represents a status or power division. In the matter of conformity patriarchy is a governing ideology without peer; it is probably that no other system has ever exercised such a complete control over its subjects. "
― Kate Millett
23 " Being on the fringes of the world is not the best place for someone who intends to re-create it: here again, to go beyond the given, one must be deeply rooted in it. Personal accomplishments are almost impossible in human categories collectively kept in an inferior situation. "
― Simone de Beauvoir
24 " There are two different categories of love. The first category is called a fairytale. The second category of love is called just another lesson "
―
25 " The world' is man's experience as it appears to, and is moulded by, his ego. It is that less abundant life, which is lived according to the dictates of the insulated self. It is nature denatured by the distorting spectacles of our appetites and revulsions. It is the finite divorced from the Eternal. It is multiplicity in isolation from its non-dual Ground. It is time apprehended as one damned thing after another. It is a system of verbal categories taking the place of the fathomlessly beautiful and mysterious particulars which constitute reality. It is a notion labelled 'God'. It is the Universe equated with the words of our utilitarian vocabulary. "
― Aldous Huxley , The Devils of Loudun
26 " Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation. Explanations for serious or sadistic child sex offending have typically rested on psychiatric concepts of ‘paedophilia’ or particular psychological categories that have limited utility for the study of the cultures of sexual abuse that emerge in the families or institutions in which organised abuse takes pace. For those clinicians and researchers who take organised abuse seriously, their reliance upon individualistic rather than sociological explanations for child sexual abuse has left them unable to explain the emergence of coordinated, and often sadistic, multi—perpetrator sexual abuse in a range of contexts around the world. "
― , Organised Sexual Abuse
27 " Being nearly four years old, she was certainly a child: and children are human (if one allows the term " human" a wide sense): but she had not altogether ceased to be a baby: and babies are of course not human--they are animals, and have a very ancient and ramified culture, as cats have, and fishes, and even snakes: the same in kind as these, but much more complicated and vivid, since babies are, after all, one of the most developed species of the lower vertebrates. In short, babies have minds which work in terms and categories of their own which cannot be translated into the terms and categories of the human mind.It is true that they look human--but not so human, to be quite fair, as many monkeys.Subconsciously, too, every one recognizes they are animals--why else do people always laugh when a baby does some action resembling the human, as they would at a praying mantis? If the baby was only a less-developed man, there would be nothing funny in it, surely. "
28 " The woman glares at him and, after taking a breath, forges on. " One other issue I'd like to raise is how you have authors here separated by sex." " Yes, that's right. The person who was in charge before us cataloged these and for whatever reason divided them into male and female. We were thinking of recataloging all of them, but haven't been able to as of yet." " We're not criticizing you for this," she says.Oshima tilts his head slightly." The problem, though, is that in all categories male authors are listed before female authors," she says. " To our way of thinking this violates the principle of sexual equality and is totally unfair." Oshima picks up her business card again, runs his eyes over it, then lays it back down on the counter. " Ms. Soga," he begins, " when they called the role in school your name would have come before Ms. Tanaka, and after Ms. Sekine. Did you file a complaint about that? Did you object, asking them to reverse the order? Does G get angry because it follows F in the alphabet? Does page 68 in a book start a revolution just because it follows 67?" " That's not the point," she says angrily. " You're intentionally trying to confuse the issue." Hearing this, the shorter woman, who'd been standing in front of a stack taking notes, races over." Intentionally trying to confuse the issue," Oshima repeats, like he's underlining the woman's words." Are you denying it?" " That's a red herring," Oshima replies.The woman named Soga stands there, mouth slightly ajar, not saying a word." In English there's this expression red herring. Something that's very interesting but leads you astray from the main topic. I'm afraid I haven't looked into why they use that kind of expression, though." " Herrings or mackerel or whatever, you're dodging the issue." " Actually what I'm doing is shifting the analogy," Oshima says. " One of the most effective methods of argument, according to Aristotle. The citizens of ancient Athens enjoyed using this kind of intellectual trick very much. It's a shame, though, that at the time women weren't included in the definition of 'citizen.'" " Are you making fun of us?" Oshima shakes his head. " Look, what I'm trying to get across is this: I'm sure there are many more effective ways of making sure that Japanese women's rights are guaranteed than sniffing around a small library in a little town and complaining about the restrooms and the card catalog. We're doing our level best to see that this modest library of ours helps the community. We've assembled an outstanding collection for people who love books. And we do our utmost to put a human face on all our dealings with the public. You might not be aware of it, but this library's collection of poetry-related material from the 1910s to the mid-Showa period is nationally recognized. Of course there are things we could do better, and limits to what we can accomplish. But rest assured we're doing our very best. I think it'd be a whole lot better if you focus on what we do well than what we're unable to do. Isn't that what you call fair? "
29 " Democracy does not speak in unison; its tunes are dissonant, and necessarily so. It is not a predictable process; it must be undergone, as a passion must be undergone. It may also be that life itself becomes foreclosed when the right way is decided in advance, or when we impose what is right for everyone, without finding a way to enter into community and discover the " right" in the midst of cultural translation. It may be that what is " right" and what is " good" consist in staying open to the tensions that beset the most fundamental categories we require, to know unknowingness at the core of what we know. "
30 " Naomi Wolf dares to explode the myth of 'victim feminism' and pleads for allowing women to be as full of good and bad desires as men, as avid for sexual fulfilment and power as men, but held back by the twin myths of good-girlism and sentimental sisterhood. Though she is perhaps too sanguine about women quickly overcoming their fear of power, Wolf fills me with hope because I see her analysis as having shattered the false categories that imprisoned my generation. Women do not have to agree about everything to join in alliance with each other to promote female power. Women do not have to cast out their inner bad girl to assert their right to power. Women do not have to cast out their sexuality to be 'good sisters'. "
― Erica Jong , Fear of Fifty: A Midlife Memoir
31 " The only honest way to approach the question of whiteness and blackness is to start by accepting that these are arbitrary categories that were invented in the 17th and 18th century in order to justify imperialism and slavery. They’re categories intended for the enforcement of power. They were never intended to be psychologically satisfying in the way we want them to be. "
― Jess Row
32 " In Indian social-cultural-political discourse there is a general tendency to ignore deeper, intellectual thought, and the sensationalist mass media has actually contributed to a great dumbing down of even the educated masses. In this climate where any and all intellectuality has been mostly confined to a few ivory towers of academy, it is difficult to get even the educated and socio-economically privileged section of the society interested in the idea of exploring any deeper intellectual thought. It seems as if the trinity of pop-sociology, pop-psychology and pop-culture has taken over the general mentality of the society leaving little room for any serious, intellectually rigorous discourse on social-cultural phenomena. If at all, there is any serious attempt to think through and understand the observed phenomena, it is almost always done using the intellectual theories and frameworks developed in the Western academic circles. But this habit of non-thinking or thinking only in terms of borrowed categories must change if we want India to awaken to her innate intellectual potential. "
33 " Those who hold to the Christian faith see law as an ultimate order of the universe. It is the invariable factor in a variable world, the unchanging order in a changing universe. Law for the Christian is thus absolute, final, and an aspect of God's creation and a manifestation of His nature. In terms of this, the Christian can hold that right is right, and wrong is wrong, that good and evil are unchanging moral categories rather than relative terms.From an evolutionary perspective, however, we have a very different concept of law. The universe is evolving, and the one constant factor is change. It is impossible therefore to speak of any absolute law. The universe has evolved by means of chance variations, and no law has any ultimacy or absolute truth. As a result when we talk about law, we are talking about social customs or mores and about statistical averages. Social customs change, and what was law to the ancient Gauls is not law to the modern Frenchmen. We can expect men's ideas of law to change as their societies change and evolve. Moreover, statistics give us an average and a mean which determine normality, and our ideas of law are governed by what is customary and socially accepted. "
― Rousas John Rushdoony , Law and Liberty
34 " Historically, techniques to attain altered states of consciousness, usually called meditation, or sometimes prayer, actually involve various forms of concentration, the first level of this kind of internal work. The linear scale of progression is Concentration, then Meditation, and finally Contemplation. Virtually all categories of meditation are, in actuality, forms of concentration. What makes them so are the innate “goals” or ambitions attached to them: to achieve a state or to acquire something, like relaxation, insight or “advancement.” This then constructs a dichotomy, or dualism, between the pursuer and the thing pursued. That is, you are conscious of or believe in something “better,” you are separate from it, and there is effort to attain it. "
― Darrell Calkins , Re:
35 " Trust and condemnation work hand in hand for both work on the concept of experience, of knowing it, observing it, realizing it, understanding it and finally accepting it in either of the two categories for the root remains the same 'Expectation'. Expectation leads one to think that 'I would achieve something if trust is there' and when the expectation is not achieved the process of condemning begins. Imagine a situation where the basis of doing something is not expectation but remains mystical in nature. This is a state of liberation from the most difficult process as without Expectation, Trust is absent and Condemnation ceases to exist. This is a pure state for it helps one to unravel the human nature and the neutral mindest, openness emerges leading one to grow more and more within. "
― Maitreya Rudrabhayananda
36 " Complex PTSD consists of of six symptom clusters, which also have been described in terms of dissociation of personality. Of course, people who receive this diagnosis often also suffer from other problems as well, and as noted earlier, diagnostic categories may overlap significantly. The symptom clusters are as follows:Alterations in Regulation of Affect ( Emotion ) and ImpulsesChanges in Relationship with othersSomatic SymptomsChanges in MeaningChanges in the perception of SelfChanges in Attention and Consciousness "
― , Coping with Trauma-Related Dissociation: Skills Training for Patients and Therapists
37 " Merleau-Ponty's painting inhabits the same rhetoric as early cinema: it makes the invisible visible, or rather it makes visibility visible; it forms from the thresholds of the visible and invisible world, an order, mode, or aesthetic of visuality. Not only of the small or fast, but of visibility as such. The visuality of the visible and the invisible is found in the mixture of the body and its world, of your body and your world, all your worlds, all your bodies in this world and all those others. Painting is the process by which the visuality of the visible and invisible is made manifest: " Painting mixes up all our categories in laying out its oneiric universe of carnal essences, of effective likenesses, of mute meanings." Each painting is a universal archive, a picture of the universe, a universal image—and like a dream. "
38 " Balance only happens in dynamic tension. Balance is giving not equal but appropriate attention to each of the various categories of your life. "
― Michael Hyatt , Living Forward: A Proven Plan to Stop Drifting and Get the Life You Want
39 " When you start searching for ‘pure elements’ in literature you will find that literature has been created by the following classes of persons: Inventors. Men who found a new process, or whose extant work gives us the first known example of a process. The masters. Men who combined a number of such processes, and who used them as well as or better than the inventors. The diluters. Men who came after the first two kinds of writer, and couldn’t do the job quite as well. Good writers without salient qualities. Men who are fortunate enough to be born when the literature of a given country is in good working order, or when some particular branch of writing is ‘healthy’. For example, men who wrote sonnets in Dante’s time, men who wrote short lyrics in Shakespeare’s time or for several decades thereafter, or who wrote French novels and stories after Flaubert had shown them how. Writers of belles-lettres. That is, men who didn’t really invent anything, but who specialized in some particular part of writing, who couldn’t be considered as ‘great men’ or as authors who were trying to give a complete presentation of life, or of their epoch. The starters of crazes.Until the reader knows the first two categories he will never be able ‘to see the wood for the trees’. He may know what he ‘likes’. He may be a ‘compleat book-lover’, with a large library of beautifully printed books, bound in the most luxurious bindings, but he will never be able to sort out what he knows to estimate the value of one book in relation to others, and he will be more confused and even less able to make up his mind about a book where a new author is ‘breaking with convention’ than to form an opinion about a book eighty or a hundred years old.He will never understand why a specialist is annoyed with him for trotting out a second- or third-hand opinion about the merits of his favourite bad writer. "
40 " I choose to suppress the initial categories I want to put people in - rich, poor, together, not together, druggie, yuppie, rocker, loser, winner, cool, uncool. I choose to remember that I don't know their struggle or their pain. I choose to err on the side of grace because someday I'll stand before God, and I pray He'll err on the side of grace with me. "
