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1 " If values are woven into the very concept of education, where is the need for separate value education? "
2 " Fundamental to a radical and lesbian feminist politics is the understanding that 'the personal is political'. This phrase has two interrelated meanings. It means that the political power structures of the 'public' world are reflected in the private world. Thus, for women in particular, the 'private' world of heterosexuality is not a realm of personal security, a haven from a heartless world, but an intimate realm in which their work is extracted and their bodies, sexuality and emotions are constrained and exploited for the benefits of individual men and the male supremacist political system. The very concept of 'privacy' as Catharine MacKinnon so cogently expresses it, 'has shielded the place of battery, marital rape, and women's exploited labor'. But the phrase has a complementary meaning, which is that the 'public' world of male power, the world of corporations, militaries and parliaments is founded upon this private subordination. The edifice of masculine power relations, from aggressive nuclear posturing to take-over bids, is constructed on the basis of its distinctiveness from the 'feminine' sphere and based upon the world of women which nurtures and services that male power. Transformation of the public world of masculine aggression, therefore, requires transformation of the relations that take place in 'private'. Public equality cannot derive from private slavery. "
― Sheila Jeffreys , Unpacking Queer Politics: A Lesbian Feminist Perspective
3 " While mass-media images of biological " males" feminizing themselves have the subversive potential to highlight ways conventionally defined femininity is artificial (a point feminists make all the time), the images rarely function this way. Trans women are both asked to prove their femaleness through superficial means and denied the status of " real" women because fo the artifice involved. After all, masculinity is generally defined by how a man behaves, while femininity is judged by how a woman presents herself.Thus, the media is able to depict trans women donning feminine attire and accessories without ever allowing them to achieve " true" femininity or femaleness. Further, by focusing on the most feminine of artifices, the media encourages the audience to see trans women as living out a sexual fetish. But sexualizing their motives for transitioning not only belittles trans women's female identities; it also encourages the objectification of women as a group....Thus...[this type of message] sexualizes the very concept of female identity and reduces all women (trans or otherwise) to mere feminine artifacts [ex. applying make-up, perfume, putting on jewelry]. "
4 " We can grant, too, that for social problems to be diagnosed, some detachment from society is necessary…But social problems are rarely to be solved by men totally outside of society – certainly not by men not merely outside of a particular society but outside of the very concept of society. For if all institutions are “dirty,” why really bother to amend them? Destruction is simpler, purer, more logical, and certainly more exciting. Conscience without responsibility – this is truly the last infirmity of noble mind. "
― Robert Penn Warren , The Legacy of the Civil War
5 " In the travellers’ world, social media have enlarged the generation gap. The internet has brought a change in the very concept of travel as a process taking one away from the familiar into the unknown. Now the familiar is not left behind and the unknown has become familiar even before one leaves home. Unpredictability – to my generation the salt that gave travelling its savour – seems unnecessary if not downright irritating to many of the young. The sunset challenge – where to sleep? – has been banished by the ease of booking into a hostel or organised campsite with a street plan provided by the internet. Moreover, relatives and friends evidently expect regular reassurance about the traveller’s precise location and welfare – and vice versa, the traveller needing to know that all is well back home. Notoriously, dependence on instant communication with distant family and friends is known to stunt the development of self-reliance. Perhaps that is why, amongst younger travellers, one notices a new timidity. "
― Dervla Murphy
6 " Evil is thus a kind of parasite on goodness. If there were no good by which to measure things, evil could not exist. Men sometimes forget this, and say, there is so much evil in the world that there cannot be a God. They are forgetting that, if there were no God, they would have no way of distinguishing evil from goodness. The very concept of evil admits and recognizes a Standard, a Whole, a Rule, an Order. Nobody would say that his automobile was out of order if he did not have a conception of how an automobile ought to run. "
― Fulton J. Sheen
7 " Google and Apple offer the image of a pseudo-commons to Internet users. That image recalls Nick Dyer-Whiteford's claim that, in light of the structural failures of neoliberal policies, capital could " turn to a 'Plan B', in which limited versions of commons, pollution trading schemes, community development and open-source and file-sharing practices are introduced as subordinate aspects of a capitalist economy, where voluntary cooperation subsidizes profit. One can think here of how Web 2.0 re-appropriates many of the innovations of radical digital activists, and converts them into a source of rent." Indeed, with the rise of the trademarked Digital Commons software platform and with the proliferation of university-based digital and media commons (which are typically limited to fee-paying and/or employed university community members), the very concept of the digital commons appears to be one of these reappropriations. But if, as part of what James Boyle describes as the " Second Closure Movement," this very rhetorical move signals the temporary defeats of the after-globalization and radical hacker movements that claimed the language of the commons, perhaps the advocacy for ownership of digital wares (or at least a form of unalienable, absolute possession, whether individual or communal) would provide a strategic ballast against the proprietary control of large swathes of information by apparently benevolent corporations and institutions. While still dangling in mid-air, the information commodity's consumption might thereby be placed more solidly on common ground. "
8 " The reason the very concept of God has become at once so impoverished, so thoroughly mythical, and ultimately so incredible for so many modern persons is not because of all the interesting things we have learned over the past few centuries, but because of all the vital things we have forgotten. "
― David Bentley Hart , The Experience of God: Being, Consciousness, Bliss
9 " At the same time there was the good of the poor and the good of the rich. And the good of the whites, the blacks and the yellow races... More and more goods came into being, corresponding to each sect, race and class... People began to realise how much blood had been spilt in the name of a petty, doubtful good, in the name of the struggle of this petty good against what is belied to be evil. Sometimes the very concept of good became a scourge, a greater evil than evil itself. "
― Vasily Grossman , Life and Fate
10 " I have never known birds of different species to flock together. The very concept is unimaginable. Why, if that happened, we wouldn't stand a chance! How could we possibly hope to fight them? "
― Alfred Hitchcock
11 " A conversation between Adso and William -You understand, Adso, I must believe that my proposition works, because I learned it by experience; but to believe it I must assume there are universal laws. Yet I cannot speak of them, because the very concept that universal laws and an established order exist would imply that God is their prisoner, whereas God is something absolutely free, so that if He wanted, with a single act of His will He could make the world different." " And so, if I understand you correctly, you act, and you know why you act, but you don't know know why you know that you know what you do?" I must say with pride that William gave me a look of admiration. " Perhaps that's it. In any case, this tells you why I feel so uncertain of my truth, even if I believe in it. "