To declare in St John's words that Jesus and the Father are one is to claim that Jesus's dependence on the Other is not self-estrangement but self-ful lment. At the core of his identity ..lies nothing but unconditional love.
The British are supposed to be particularly averse to intellectuals, a prejudice closely bound up with their dislike of foreigners. Indeed, one important source of this Anglo-Saxon distaste for highbrows and eggheads was the French revolution, which was seen as an attempt to reconstruct society on the basis of abstract rational principles.
We face a conflict between civilisation and culture, which used to be on the same side. Civilisation means rational reflection, material wellbeing, individual autonomy and ironic self-doubt; culture means a form of life that is customary, collective, passionate, spontaneous, unreflective and arational.
Nothing in human life is inherently private.
Like all the best radical positions, then, mine is a thoroughly traditionalist one.
Theology, however implausible many of its truth claims, is one of the most ambitious theoretical arenas left in an increasingly specialized world
Because subjects like literature and art history have no obvious material pay-off, they tend to attract those who look askance at capitalist notions of utility. The idea of doing something purely for the delight of it has always rattled the grey-bearded guardians of the state. Sheer pointlessness has always been a deeply subversive affair.
I attacked Dawkins's book on God because I think he is theologically illiterate.
There is an insuperable problem about introducing immigrants to British values. There are no British values. Nor are there any Serbian or Peruvian values. No nation has a monopoly on fairness and decency, justice and humanity.
Successful revolutions are those which end up by erasing all traces of themselves.
It is difficult to think of an origin without wanting to go back beyond it.
When one emphasizes, as Jacques Derrida once remarked, one always overemphasizes.
Schizophrenic language has in this sense an interesting resemblance to poetry.
It is false to believe that the sun revolves around the earth, but it is not absurd.
It is true that too much belief can be bad for your health.
Negativity is often looked upon [in the USA] as a kind of thought crime. Not since the advent of socialist realism has the world witnessed such pathological upbeatness.
Poetry is the most subtle of the literary arts, and students grow more ingenious by the year at avoiding it. If they can nip around Milton, duck under Blake and collapse gratefully into the arms of Jane Austen, a lot of them will.
The present is only understandable through the past, with which it forms a living continuity; and the past is always grasped from our own partial viewpoint within the present.
I enjoy popularisation and I think I'm reasonably good at it. I also think it's a duty. It's just so pedagogically stupid to forget how difficult one found these ideas oneself to begin with.
Post-structuralism is among other things a kind of theoretical hangover from the failed uprising of ‘68, a way of keeping the revolution warm at the level of language, blending the euphoric libertarianism of that moment with the stoical melancholia of its aftermath.
The truth is that the past exists no more than the future, even though it feels as though it does.
Evil is unintelligible. It is just a thing in itself, like boarding a crowded commuter train wearing only a giant boa constrictor. There is no context which would make it explicable.
Scratch a schoolboy and you find a savage.
Ivory towers are as rare as bowling alleys in tribal cultures.
All consciousness is consciousness of something: in thinking I am aware that my thought is 'pointing towards' some object.
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