Judith Butler Quotes
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We're not in control of circumstances, but that does not mean we don't exercise a certain kind of conditioned agency. That's what it means to live in a community. That's what it means to live in society.
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The violence of language consists in its effort to capture the ineffable and, hence, to destroy it, to seize hold of that which must remain elusive for language to operate as a living thing.
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We have to ask how we can stretch and how sometimes we can break the norms that determine what's intelligible and readable and what is not.
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We act as if that being of a man or that being of a woman is actually an internal reality or something that is simply true about us, a fact about us, but actually its a phenomenon that is being produced all the time and reproduced all the time, so to say gender is performative is to say that nobody really is a gender from the start.
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It is clear that whatever language of democracy Barack Obama and his administration use is very tactically deployed, and has as its main aim the extension of US power and interests.
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It is clear that whatever language of democracy Obama and his administration use is very tactically deployed, and has as its main aim the extension of US power and interests.
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Photographs can be forms of recruitment, ways of bringing the viewer into the military, as it were. In this way, they prepare us for war, even enlist us in war, at the level of the senses, establishing a sensate regime of war.
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I want to say that the way in which we understand gender actually changes the way we live gender.
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To say that gender is performative is a little different because for something to be performative means that it produces a series of effects. We act and walk and speak and talk in ways that consolidate an impression of being a man or being a woman.
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I think we need a politics that allows us to risk what is intelligible. To be maybe slightly unintelligible, too be slightly "illisible". To take the risk of suggesting that the human form might take another form.
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I think we are affected by others in all kinds of ways. I do understand what it's like to wish to control the conditions under which we can be affected by other human beings, but none of us really are.
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I think it's important to live with a certain danger and a certain risk.
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I am sorry to be so blunt, but I do not see much ambiguity here. [Barack] Obama was late to affirm the Egyptian revolution as a democratic movement, and even then he was eager to have installed those military leaders who were known for their practices of torture. And now he is quick to make allies with the Muslim Brotherhood for tactical reasons as well (though earlier that same administration stoked Islamophobic fear about that very political party).
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I agree completely that nothing is more important for transgender people than to have access to excellent health care in trans-affirmative environments, to have the legal and institutional freedom to pursue their own lives as they wish, and to have their freedom and desire affirmed by the rest of the world. This will happen only when transphobia is overcome at the level of individual attitudes and prejudices and in larger institutions of education, law, health care, and kinship.
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Let's face it. We're undone by each other. And if we're not, we're missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact.
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We have to be able track the ways in which fear, for instance, is monopolized by state and media institutions, ways in which fear is actually promoted and distributed as a way of bolstering the need for greater security and militarization.
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I want my arguments to be good arguments on the basis of what I actually have to say.
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... that gender is a choice, or that gender is a role, or that gender is a construction that one puts on, as one puts on clothes in the morning, that there is a 'one' who is prior to this gender, a one who goes to the wardrobe of gender and decides with deliberation which gender it will be today.
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We have to have a very strong criticism of modes of cooperation that entrench inequality.
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Look, "Gender trouble" includes a critique of the idea that there are two ideal bodily forms, two ideal morphologies: the masculine and the feminine. I want to suggest that today the intersex movement is very engaged with criticizing that idea.
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If you look at some of the language in the basic writings of Hamas, there is that famous call to push the Israelis into the sea. Now, I would say that most Palestinian politicians on the ground say, of course that's not what we want, and even within Hamas there is some published debate about that claim, but until the claim is removed, it's still noxious.
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I think maybe it's more important to know the traditional concepts we have for thinking about how bodies are feminine or masculine or how sexuality is, straight or gay. These categories very often fail to describe the complexity of who we are.
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Whether or not we continue to enforce a universal conception of human rights at moments of outrage and incomprehension, precisely when we think that others have taken themselves out of the human community as we know it, is a test of our very humanity.
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War begets war. It produces outraged and humiliated and furious people. That is almost invariably the case.