My point is that the alienation of theory and practice, intellectual and manual labor, is a real issue, but it's the outcome of social domination; it's sort of a mistake to blame it on the subjects of that domination.
I was keen to dispel a familiar misunderstanding: that existentialists somehow relish the alienation of human beings from the world. This may have been Camus's attitude, but it was certainly not that of Heidegger, Sartre and Merleau-Ponty, each of whom tried to show that we can only experience the world in relation to our own projects and purposes. The world is initially one of 'equipment', said Heidegger: it is a world of 'tasks', said Sartre.
Feminist education — the feminist classroom — is and should be a place where there is a sense of struggle, where there is visible acknowledgment of the union of theory and practice, where we work together as teachers and students to overcome the estrangement and alienation that have become so much the norm in the contemporary university.
You don't write a novel out of sheer pity any more than you blow a safe out of a vague longing to be rich. A certain ruthlessness and a sense of alienation from society is as essential to creative writing as it is to armed robbery.
For us, mind has nature for its premise, being nature's truth and for that reason its absolute prius. In this truth nature has vanished, and mind has resulted as the idea arrived at being-for-itself, the object of which, as well as the subject, is the concept. This identity is absolute negativity, for whereas in nature the concept has its perfect external objectivity, this its alienation has been superseded, and in this alienation the concept has become identical with itself. But it is this identity therefore, only in being a return out of nature.
Modern humanity's sense of alienation lies in the fact that we have cut ourselves adrift from both the natural world and from the roots of our past.
The culture and educational system of the contemporary West are based almost exclusively upon the training of the reasoning brain and, to a lesser degree, of the aesthetic emotions. Most of us have forgotten that we are not only brain and will, senses and feelings; we are also spirit. Modern man has for the most part lost touch with the truest and highest aspect of himself; and the result of this inward alienation can be seen all too plainly in his restlessness, his lack of identity and his loss of hope.
And when comfort is what we want, one of the most powerful tonics alternative medicine offers is the word 'natural.' This word implies a medicine untroubled by human limitations, contrived wholly by nature or God or perhaps intelligent design. What 'natural' has come to mean to us in the context of medicine is 'pure' and 'safe' and 'benign'. But the use of 'natural' as a synonym for 'good' is almost certainly a product of our profound alienation from the natural world.
I am not interested in dry economic socialism. We are fighting against misery, but we are also fighting against alienation. One of the fundamental objectives of Marxism is to remove interest, the factor of individual interest, and gain, from people's psychological motivations. Marx was preoccupied both with economic factors and with their repercussions on the spirit. If communism isn't interested in this too, it may be a method of distributing goods, but it will never be a revolutionary way of life.
The real debate about both the horrific inequality in the world and about the terrorism and frightening instability in the world requires analysis of the differences in upset-adaption or alienation-from-soul between individuals, races, genders, generations, countries, civilisations and cultures, but until the human condition could be explained and the upset state of the human condition compassionately understood and thus defended that debate could not take place.
Most institutions of higher learning in the West were founded by and for religious denominations. The supposed alienation of education and faith is a recent phenomenon. At the same time, neither education nor the lack of it predisposes one to faith.
How can I, who was not able to retain my own past, hope to save that of another?
... one cannot be happy in exile or in oblivion. One cannot always be a stranger. I want to return to my homeland, make all my loved ones happy. I see no further than this.
You could ask: Why are people attracted to narratives that justify the terrible things that we're doing to the planet? Why are people attracted to narratives of control and fear and hunting down the terrorists, and this uncaring attitude toward nature? These come from what I call the perceptions of separation and the experience of separation, the experience of alienation, the experience of scarcity and anxiety and competition, and a world in which everybody is out for themselves and nobody cares.
Art knows no happier moment than the opportunity to show the symmetry of an extreme, during that moment of spheric harmony when the dissonance dissolves for the blink of an eye, dissolves into a blissful harmony, when the most extreme opposites, coming together from the greatest alienation, fleetingly touch with lips of the word and of love.
I'm not saying that I don't experience people in life as evil, but writing is not a place of alienation; writing is the place where we can try to be human. I think there are some artists whose works are misanthropic. When I see this kind of stuff, I think, they're smart, but I don't need art to tell me people are assholes. I can just go into the streets.
In strict science, all persons underlie the same condition of an infinite remoteness. Shall we fear to cool our love by mining forthe metaphysical foundation of this elysian temple? Shall I not be as real as the things I see? If I am, I shall not fear to know them for what they are.
Marx's early manuscripts, with their roots in the Enlightenment and Romanticism, derived fundamental concepts such as alienation from a conception of human nature - what we would call genetically determined.
It is the same among the men and women, as among the silent trees; always a referred existence, an absence, never a presence and satisfaction. Is it, that beauty can never be grasped? In persons and in landscape is equally inaccessible?
You feel so happy about that, that you feel loving towards these poor being who are suffering in their separateness, and their alienation Then have the problem of how to help them get free, because just by your knowing that they're essentially free, that doesn't free them. Just by your being blissful, it doesn't release them from their knot of separation and false self absolutization.
The child says, "Well geesh, the institutions that I'm supposed to respect - the church and the government - they're telling me things that don't appear to be true. Either I'm crazy or they're crazy." That creates the Absurd Child. The Absurd Child is one who says, "Well, I think they're crazy." So you live in this state of alienation from your culture and your society and your family because you see this rampant bullshit around you.
When we lack etiquette, we trash things. We trash each other. We trash the environment. We lose sight of the value of things. We suffer alienation when our spirit is disconnected from our physical awareness.
American culture never necessarily made sense to me, but they should warn you: leaving comes with a huge sense of alienation that never goes away.
Being a narcissist isn't easy when the question is not of loving your own image, but of recreating the self through deliberate acts of alienation.
As the mother of a son, I do not accept that alienation from me is necessary for his discovery of himself. As a woman, I will not cooperate in demeaning womanly things so that he can be proud to be a man. I like to think the women in my son's future are counting on me.
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