A Quote by Audre Lorde
Hatred is the fury of those who do not share our goals, and its object is death and destruction. Anger is a grief of distortions between peers, and its object is change.
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The angry man wishes the object of his anger to suffer in return; hatred wishes its object not to exist.
Object in/ and space - the first impulse may be to give the object - a position - to place the object. (The object had a position to begin with.) Next - to change the position of the object. - Rauschenberg's early sculptures - A board with some rocks on it. The rocks can be anywhere on the board. - Cage's Japanese rock garden - The rocks can be anywhere (within the garden).
Anger is always concerned with individuals, ... whereas hatred is directed also against classes: we all hate any thief and any informer. Moreover, anger can be cured by time; but hatred cannot. The one aims at giving pain to its object, the other at doing him harm; the angry man wants his victim to feel; the hater does not mind whether they feel or not.
To be an object of hatred and aversion to their contemporaries has been the usual fate of all those whose merit has raised them above the common level. The man who submits to the shafts of envy for the sake of noble objects pursues a judicious course for his own lasting fame. Hatred dies with its object, while merit soon breaks forth in full splendor, and his glory is handed down to posterity in never-dying strains.
Fear, as opposed to anxiety, has a definite object, which can be faced, analyzed, attacked, endured... anxiety has no object, or rather, in a paradoxical phrase, its object is the negation of every object.
Go to the object. Leave your subjective preoccupation with yourself. Do not impose yourself on the object. Become one with the object. Plunge deep enough into the object to see something like a hidden glimmering there.
One of the great conditions of anger and hatred is, that you must tell and believe lies against the hated object, in order, as we said, to be consistent.
Nothing is more maddening than being questioned by the object of one's interest about the object of hers, should that object not be you.
Like most men, Jimmy Jim was neither all good nor all bad. It is just that when he was bad, gentler people saw in him a disturbing fury. People, a lot them, don't understand fury. They understand anger and even hatred, but fury is one of those old words that have gone out of style. Jimmy Jim Bundrum understood it. It rode his shoulder like a parrot.
Vanity, fear, desire, competition - all such distortions within our own egos - condition our vision of those in relation to us. Add to those distortions to our own egos the corresponding distortions in the egos of others, and you see how cloudy the glass must become through which we look at each other.
The genocidal culture's image of woman as object and victim is paralleled by contemporary representations that continually show the Earth as a toy, machine, or violated object, as well as by the religious and scientific ideology that legitimates the possession, contamination, and destruction of Mother Earth.
Postmodernism shifts the basis of the work of art from the object to the transaction between the spectator and the object and further deconstructs this by negating the presence of a representative objective viewer.
If anyone conceives, that an object of his love joins itself to another with closer bonds of friendship than he himself has attained to, he will be affected with hatred towards the loved object and with envy towards his rival.
Object-oriented programming aficionados think that everything is an object.... this [isn't] so. There are things that are objects. Things that have state and change their state are objects. And then there are things that are not objects. A binary search is not an object. It is an algorithm
We don’t go further than what Marx called the exchange value of the actual object - we don’t think about the relations that that object embodies - and were important to the production of that object whether it’s our food or our clothes or our I-pads or all the materials we use to acquire an education at an institution like this. That would really be revolutionary to develop a habit of imagining the human relations and non human relations behind all of the objects that constitute our environment.
It's different when the person you love dies. There's an awful finality to death. But it is final. The end. And there's the funeral, family gatherings, grieving, all of those necessary rituals. And they help, believe me. When the object of your love just disappears, there's no way to deal with the grief and pain.
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