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61 " Maybe it’s time to just scrap the word “racist.” Find something new. Like Racial Disorder Syndrome. And we could have different categories for sufferers of this syndrome: mild, medium, and acute. "
― Chimamanda Ngozi Adichie , Americanah
62 " …Theology, as revealed in Scripture, supplies the categories for people to understand their own experience. Theology is the standard by which people should measure their experience, not human experience the standard by which people measure theology. "
63 " What all of this suggests is that we need a more complex understandingof identities. If we identify on the basis of race, class, sexuality, orgender alone we cannot make sense of the ways these identificationscombine and change over time. The used-to-be-working class nowprofessional woman, the woman of mixed racial parentage who appearswhite, the divorced mother who is now a lesbian, the former lesbian whois now straight, or the former lesbian who is now a man. Identities arealways in motion; they are mobile (Ferguson, 1993). This is particularlythe case for those who have been placed in identity categories that do notquite seem to fit; it is also true of many more of us, in varied ways. Justask our current President, whose own origin story, of which he has spokenand written eloquently, is exceedingly complex. We need, I believe, aconception of identities that embraces this complexity, that takes intoaccount temporality and also specificity. "
64 " [A]t least since the late nineteenth century when the primary role in categorising sexual behaviour and naming what is ‘normal’ and what is ‘perverse’ passed, in most industrial societies, from the religious to the medical and scientific professions, we have lived with the notion of distinct categories of people labelled ‘homosexual’ and ‘heterosexual’. (The category ‘homosexual’ was coined by the Viennese writer Karol Benkert in 1869, ‘heterosexual’ emerging somewhat later.) Since that time, new discourses have tried to establish the male ‘homosexual’ as a distinct type of person - as opposed to same-sex attraction or same-sex acts being seen as a potential in everyone. As Peter Tatchell [‘It’s Just a Phase: Why Homosexuality is Doomed’, in Simpson (ed.), Anti-Gay, London: Cassell. 1996] puts it, ‘prior to that time … there were only homosexual acts, not homosexual people … [For] the medieval Catholic Church … homosexuality was not … the special sin of a unique class of people but a dangerous temptation to which any mortal might succumb. This doctrine implicitly conceded the attractiveness of same-sex desire, and unwittingly acknowledged its pervasive, universal potential "
― , Sexual Politics
65 " Other pressing problems with the current medical model [of mental disorder] is that it encourages false epidemics, most glaringly in bipolar disorder and ADHD, and the wholesale exportation of Western mental disorders and Western accounts of mental disorder. Taken together, this is leading to a pandemic of Western disease categories and treatments, while undermining the variety and richness of the human experience. "
― Neel Burton , The Meaning of Madness
66 " There are different categories of madmen, and different types of asylums! I know absolutely nothing about the asylums that house the madman who thinks he is a space man. Would you believe that 90% of madmen are treated in outside clinics? "
― , Insanity: My Mad Life
67 " In contrast we let go of existence, meaning, and the sublime as categories to describe the object “God.” Instead these become ways in which we engage with the world. Yet, as we affirm the world in love, we indirectly sense that in letting go of God we have, in fact, found ourselves at the very threshold of God. "
― Peter Rollins , The Idolatry of God: Breaking Our Addiction to Certainty and Satisfaction
68 " Heidegger considers the human condition coldly and announces that existence is humiliated. The only reality is " anxiety" in the whole chain of being. To the man lost in the world and its diversions this anxiety is a brief, fleeting fear. But if that fear becomes conscious of itself, it becomes anguish, the perpetual climate of the lucid man " in whom existence is concentrated." This professor of philosophy writes without trembling and in the most abstract language in the world that " the finite and limited character of human existence is more primordial than man himself." His interest in Kant extends only to recognizing the restricted character of his " pure Reason." This is to conclude at the end of his analyses that " the world can no longer offer anything to the man filled with anguish." This anxiety seems to him so much more important than all the categories in the world that he thinks and talks only of it. He enumerates its aspects: boredom when the ordinary man strives to quash it in him and benumb it; terror when the mind contemplates death. He too does not separate consciousness from the absurd. The consciousness of death is the call of anxiety and " existence then delivers itself its own summons through the intermediary of consciousness." It is the very voice of anguish and it adjures existence " to return from its loss in the anonymous They." For him, too, one must not sleep, but must keep alert until the consummation. He stands in this absurd world and points out its ephemeral character. He seeks his way amid these ruins. "
69 " DSM-5 is not 'the bible of psychiatry' but a practical manual for everyday work. Psychiatric diagnosis is primarily a way of communicating. That function is essential but pragmatic—categories of illness can be useful without necessarily being 'true.' The DSM system is a rough-and-ready classification that brings some degree of order to chaos. It describes categories of disorder that are poorly understood and that will be replaced with time. Moreover, current diagnoses are syndromes that mask the presence of true diseases. They are symptomatic variants of broader processes or arbitrary cut-off points on a continuum. "
― Joel Paris
70 " The categories used in psychiatric diagnosis are based on observation of signs and symptoms, rather than on pathological processes. One can make use of a few signs, such as facial expressions associated with depression or the flight of ideas associated with mania. But what clinicians mainly use for diagnosis are symptoms, the subject experiences reported by patients. Psychiatrists have little knowledge of the processes that lie behind these phenomena. Thus psychiatric diagnoses, with very few exceptions, are syndromes, not diseases. "
― Joel Paris , The Intelligent Clinician's Guide to the DSM-5
71 " The word spread. It began with the techno-literates: young summoners who couldn’t quite get their containment circles right and who had fallen back on Facebook to keep themselves occupied while the sacred incense was cooked in their mum’s microwaves; eager diviners who scoured the internet for clues as to the future of tomorrow, and who read the truth of things in the static at the corners of the screen; bored vampires who knew that it was too early to go out and hunt, too late still to be in the coffin. The message was tweeted and texted onwards, sent out through the busy wires of the city, from laptop to PC, PC to Mac, from mobile phones the size of old breeze blocks through to palm-held devices that not only received your mail, but regarded it as their privilege to sort it into colour-coordinated categories for your consideration. The word was whispered between the statues that sat on the imperial buildings of Kingsway, carried in the scuttling of the rats beneath the city streets, flashed from TV screen to TV screen in the flickering windows of the shuttered electronics stores, watched over by beggars and security cameras, and the message said: We are Magicals Anonymous. We are going to save the city. "
― Kate Griffin , Stray Souls (Magicals Anonymous, #1)
72 " It is clear enough that not every something can be elevated to the rank of a thing - otherwise everything and everyone would be speaking once more, and the chatter would spread from humans to things. Rilke privileges two categories of 'entities' [Seienden), to express it in the papery diction of philosophy, that are eligible for the lofty task of acting as message-things - artifices and living creatures - with the latter gaining their particular quality from the former, as if animals were being's highest works of art before humans. Inherent to both is a message energy that does not activate itself, but requires the poet as a decoder and messenger. "
― Peter Sloterdijk
73 " The asymmetry of power that cuteness revolves around is another compelling reminder of how aesthetic categories register social conflict. There can be no experience of any person or object as cute that does not somehow call up the subject’s sense of power over those who are less powerful. But, as Lori Merish underscores, the fact that the cute object seems capable of making an affective demand on the subject—a demand for care that the subject is culturally as well as biologically compelled to fulfill—is already a sign that “cute” does not just denote a static power differential, but rather a dynamic and complex power struggle. "
74 " A fundamental difference between modern dictatorships and all other tyrannies of the past is that terror is no longer used as a means to exterminate and frighten opponents, but as an instrument to rule masses of people who are perfectly obedient. Terror as we know it today strikes without any preliminary provocation, its victims are innocent even from the point of view of the persecutor. This was the case in Nazi Germany when full terror was directed against Jews, i.e., against people with certain common characteristics which were independent of their specific behavior. In Soviet Russia the situation is more confused, but the facts, unfortunately, are only too obvious. On the one hand, the Bolshevik system, unlike the Nazis, never admitted theoretically that it could practice terror against innocent people, and though in view of certain practices this may look like hypocrisy, it makes quite a difference. Russian practice, on the other hand, is even more " advanced" than the German in one respect: arbitrariness of terror is not even limited by racial differentiation, while the old class categories have long since been discarded, so that anybody in Russia may suddenly become a victim of the police terror. We are not concerned here with the ultimate consequence of rule by terror—namely, that nobody, not even the executors, can ever be free of fear; in our context we are dealing merely with the arbitrariness by which victims are chosen, and for this it is decisive that they are objectively innocent, that they are chosen regardless of what they may or may not have done. "
75 " Money, dished out in quantities fitting the context, is a social lubricant here. It eases passage even as it maintains hierarchies. Fifty naira for the man who helps you back out from the parking spot, two hundred naira for the police officer who stops you for no good reason in the dead of night, ten thousand for the clearing agent who helps you bring your imported crate through customs. For each transaction, there is a suitable amount that helps things on their way. No one else seems to worry, as I do, that the money demanded by someone whose finger hovers over the trigger of a AK-47 is less a tip than a ransom. I feel that my worrying about it is a luxury that few can afford. For many Nigerians, the giving and receiving of bribes, tips, extortion money, or alms--the categories are fluid--is not thought of in moral terms. It is seen either as a mild irritant or as an opportunity. It is a way of getting things done, neither more nor less than what money is there for. "
― Teju Cole , Every Day Is for the Thief
76 " I have heard an argument that transgender people oppress transsexual people because we are trying to tear down the categories of male and female. But isn't this the same reactionary argument used against transmen and transwomen by those who argue that any challenges to assigned birth sex threaten the categories of man and woman? Transgender people are not dismantling the categories of man and woman. We are opening up a world of possibilities in addition. Each of us has a right to our identities. To claim one group of downtrodden people is oppressing another by their self-identification is to swing your guns away from those who really do oppress us, and to aim them at those who are already under siege. "
― Leslie Feinberg , Trans Liberation: Beyond Pink or Blue
77 " Entering a library, I am always stuck by the way in which a certain vision of the world is imposed upon the reader through its categories and its order. "
― Alberto Manguel , The Library at Night
78 " The language of categories is affectionately known as " abstract nonsense," so named by Norman Steenrod. This term is essentially accurate and not necessarily derogatory: categories refer to " nonsense" in the sense that they are all about the " structure," and not about the " meaning," of what they represent. "
79 " The ski club was a frugal and intergenerational group. It gave dime-store trophies for speed and agility within categories of gender, age, and experience, and so eventually everyone got a trophy. "
― Meredith Marple , What Took So Long?: A Group-Phobic, Uncomfortable Competitor's Journey to Mahjong - A Memoir Essay
80 " Can we imagine a togetherness that isn't founded on gross generalizations, conceptualizing ourselves as unique individuals who still stand to gain from looking out for one another? Can we identify with each other rather than with categories or masters? "
― CrimethInc. , Work: Capitalism. Economics. Resistance
