I see the effects of sexual and gender liberation all around me, just like you do, but I don't have a sense of being in the majority.
Love is the creative refinement of sex energy. And so, when love reaches perfection, the absence of sex automatically follows. A life of love, an abstinence from physical pleasures is called brahmacharya, and anyone who wishes to be free from sex must develop his capacity to love. Freedom from sex cannot be achieved through supersession. Liberation from sex is only possible through love.
Not less of love, but expanding Of love beyond desire, and so liberation From the Future as well as the past.
Like it or not, liberation for women will be achieved only with the full co-operation of men.
It is not women's liberation, it is women's and men's liberation.
If we really believe that animals have the same right to be free from pain and suffering at our hands, then, of course were going to be, as a movement, blowing things up and smashing windows I think its a great way to bring about animal liberation I think it would be great if all of the fast-food outlets, slaughterhouses, these laboratories, and the banks that fund them exploded tomorrow. I think it's perfectly appropriate for people to take bricks and toss them through the windows ... Hallelujah to the people who are willing to do it.
I will be the last person to condemn ALF [the Animal Liberation Front].
As you get older naked stuff [on film] gets easier. It's more to do with the role than what men in the audience think. There's a liberation about it.
What is most important to the history of the world? The Taliban or the collapse of the Soviet empire? Some stirred-up Moslems or the liberation of Central Europe and the end of the cold war?
The end of rebellion is liberation, while the end of revolution is the foundation of freedom.
A work of art can be called revolutionary if, by virtue of the aesthetic transformation, it represents, in the exemplary fate of individuals, the prevailing unfreedom and the rebelling forces, thus breaking through the mystified (and petrified) social reality, and opening the horizon of change (liberation).
No consideration at all is given to the interests of the "pests" - the very word "pest" seems to exclude any concern for the animals themselves. But the classification "pest" is our own, and a rabbit that is a pest is as capable of suffering, and as deserving of consideration, as a white rabbit who is a beloved companion animal.
Even people who are aware that the traditional family farm has been taken over by big business interests, and that some questionable experiments go on in laboratories, cling to a vague belief that conditions cannot be too bad, or else the government or the animal welfare societies would have done something about it.
The newspapers do little better. Their coverage of nonhuman animals is dominated by "human interest" events like the birth of a baby gorilla at the zoo, or by threats to endangered species; but developments in farming techniques that deprive millions of animals of freedom of movement go unreported.
Independence is a complex word in a foreign tongue. To resist occupation, whether you're a nation or merely a woman, you must understand the language of your enemy. Conquest and liberation and democrac and divorce are words that mean squat, basically, when you have hungry children and clothes to get out on the line and it looks like rain.
But it was too interesting, too new, too flattering, too deeply comforting to resist, it was a liberation to be in love and say so, and she could only let herself go deeper.
But if I thought on it, I would like to be remembered as a brother who loved his people and did everything that I knew to fight for them, the liberation of our people.
So I stood up and did a handstand on my Guru's roof, to celebrate the notion of liberation. I felt the dusty tiles under my hands. I felt my own strength and balance. I felt the easy night breeze on the palms of my bare feet. This kind of thing -- a spontaneous handstand--isn't something a disembodied cool blue soul can do, but a human being can do it. We have hands; we can stand on them if we want to. That's our privilege. That's the joy of a mortal body. And that's why God needs us. Because God loves to feel things through our hands.
I would not question the sincerity of vegetarians who take little interest in Animal Liberation because they give priority to other causes; but when nonvegetarians say that "human problems come first" I cannot help wondering what exactly it is that they are doing for human beings that compels them to continue to support the wasteful, ruthless exploitation of farm animals.
Libertarian action must recognize this dependence as a weak point and must attempt through reflection and action to transform it into independence. However, not even the best-intentioned leadership can bestow independence as a gift. The liberation of the oppressed is a liberation of women and men, not things. Accordingly, while no one liberates himself by his own efforts alone, neither is he liberated by others. Liberation, a human phenomenon, cannot be achieved by semihumans. Any attempt to treat people as semihumans only dehumanizes them.
Because European countries now resolve differences through negotiation and consensus, there's sometimes an assumption that the entire world functions in the same way. But let us never forget ... beyond Europe's borders, in a world where oppression and violence are very real, liberation is still a moral goal, and freedom and security still need defenders.
We depict hatred, but it is to depict that there are more important things. We depict a curse, to depict the joy of liberation.
A car crash harnesses elements of eroticism, aggression, desire, speed, drama, kinesthetic factors, the stylizing of motion, consumer goods, status - all these in one event. I myself see the car crash as a tremendous sexual event really: a liberation of human and machine libido (if there is such a thing).
Socialist revolution aims at liberating the productive forces. The changeover from individual to socialist, collective ownership in agriculture and handicrafts and from capitalist to socialist ownership in private industry and commerce is bound to bring about a tremendous liberation of the productive forces. Thus, the social conditions are being created for a tremendous expansion of industrial and agricultural production.
In our desire to impose form on the world and our lives we have lost the capacity to see the form that is already there; and in that lies not liberation but alienation, the cutting off from things as they really are.
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