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Quote by Clarise Lispector

“What existed between us is not enough. I still haven't given you everything, you may come looking for me one day or I might miss you.”

Quote by Clarise Lispector

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Clarise Lispector

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“What else was that feeling of contained force, ready to burst forth in violence, that longing to apply it with her eyes closed, all of it, with the rash confidence of a wild beast? Wasn’t it in evil alone that you could breathe fearlessly, accepting the air and your lungs? Not even pleasure would give me as much pleasure as evil, she thought surprised. She felt a perfect animal inside her, full of contradictions, of selfishness and vitality.”

Near To The Wild Heart
Author:Clarice Lispector
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“Man must be an emptiness, a nothingness, which is not a pure nothingness (reines Nichts), but something that is to the extent that it annihilates Being, in order to realize itself at the expense of Being and to nihilate in being. Man is negating Action, which transforms given Being and, by transforming it, transforms itself. Man is what he is only to the extent that he becomes what he is; his true Being (Sein) is Becoming (Werden), Time, History; and he becomes, he is History only in and by Action that negates the given, the Action of Fighting and of Work — of the Work that finally produces the table on which Hegel writes his Phenomenology, and of the Fight that is finally that Battle at Jena whose sounds he hearts while writing the Phenomenology. And that is why, in answering the “What am I?” Hegel had to take account of both that table and those sounds.”

BeingNothingness Of BeingCogito
Book:Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit
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“This brings us to the necessity of Fall: what the Kantian link between dependence and autonomy amounts to is that Fall is unavoidable, a necessary step in the moral progress of man. That is to say, in precise Kantian terms: "Fall" is the very renunciation of my radical ethical autonomy; it occurs when I take refuge in a heteronomous Law, in a Law which is experience as imposed on me from the outside, i.e., the finitude in which I search for a support to avoid the dizziness of freedom is the finitude of the external-heteronomous Law itself. Therein resides the difficulty of being a Kantian. Every parent knows that the child’s provocations, wild and "transgressive" as they may appear, ultimately conceal and express a demand, addressed at the figure of authority, to set a firm limit, to draw a line which means "This far and no further!", thus enabling the child to achieve a clear mapping of what is possible and what is not possible. (And does the same not go also for hysteric’s provocations?) This, precisely, is what the analyst refuses to do, and this is what makes him so traumatic – paradoxically, it is the setting of a firm limit which is liberating, and it is the very absence of a firm limit which is experienced as suffocating. THIS is why the Kantian autonomy of the subject is so difficult – its implication is precisely that there is nobody outside, no external agent of "natural authority", who can do the job for me and set me my limit, that I myself have to pose a limit to my natural "unruliness." Although Kant famously wrote that man is an animal which needs a master, this should not deceive us: what Kant aims at is not the philosophical commonplace according to which, in contrast to animals whose behavioral patterns are grounded in their inherited instincts, man lacks such firm coordinates which, therefore, have to be imposed on him from the outside, through a cultural authority; Kant’s true aim is rather to point out how the very need of an external master is a deceptive lure: man needs a master in order to conceal from himself the deadlock of his own difficult freedom and self-responsibility. In this precise sense, a truly enlightened "mature" human being is a subject who no longer needs a master, who can fully assume the heavy burden of defining his own limitations. This basic Kantian (and also Hegelian) lesson was put very clearly by Chesterton: "Every act of will is an act of self-limitation. To desire action is to desire limitation. In that sense every act is an act of self-sacrifice.”

Cogito
Book:Mythology, Madness and Laughter: Subjectivity in German Idealism
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“so when people asked me about my family, my features, the fate I’d been dealt, maybe it isn’t surprising how I answered — first in a childish, cheerful chirrup, later in the lecturing tone of one obliged to educate. I arrive to be calm and direct, never giving anything away in my voice, never changing the details. Offering the story I’d learned so early was, I thought, one way to gain acceptance. It was both the excuse for how I looked, and a way of asking pardon for it.”

BelongingAdoptionTransracial AdoptionCrossracialTransracial
Book:All You Can Ever Know
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“What many black and biracial transracial adoptees were not prepared for was that the societal realities they faced were the same as those facing other people of color. The information that white transracial adoptive parents needed to give their children did not exist in the white world; these parents would have to interact with black America in order to understand the problems most likely to trouble transracially adopted children.”

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Book:In Their Voices: Black Americans on Transracial Adoption
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“[Phone interview transcript between author Roorda & Vershawn A. Young, author of Your Average Nigga: Performing Race, Literacy, and Masculinity, a book based on his Ph.D dissertation] Now the subtitle, Performing Race, Literacy, and Masculinity, what does that cover? It covers the range of enactments in speech, in dress, in the way we behave, the way that we interact with other people. Basically, it is the range of enactments that black people have to go through to be successful in America. I call it the burden of racial performance that black people are required, not only by whites but by other blacks as well, to prove through their behaviors, their speech, and their actions the kind of black person that they are. Really, there are only two kinds you can be. In the words of comedian Chris Rock, you can either be a black person, which is a respectable, bourgeois, middle-class black person, or you can be a nigger. As Chris Rock says in his show, "I love black people, but I hate niggers." So . . . when a black person walks into a room, always in the other person's mind is the question "What kind of black person is this in front of me?" They are looking for clues in your speech, in your demeanor, in your behavior, and in everything that you do -- it is like they are hyperattentive to your ways of being in order to say, "Okay, this is a real black person. I can trust them. I'll let them work here. Or, nope: this is a nigger, look at the spelling of their name: Shaniqua or Daquandre." We get discriminated against based on our actions. So that is what the subtitle was trying to suggest in performing race. And in performing literacy, just what is the prescribed means for increasing our class status? A mind-set: "Okay, black people, you guys have no excuse. You can go to school and get an education like everybody else." I wanted to pay attention to the ways in which school perpetuated a structural racism through literacy, the way in which it sort of stigmatizes and oppresses blackness in a space where it claims it is opening up opportunities for black people.”

AdoptionSystemic RacismBeing BlackTransracial Adoption
Book:In Their Voices: Black Americans on Transracial Adoption
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