A Quote by Murray Bookchin

Terms that are related to individuals like Marxist, or Hegelian, or Bakuninist, or Kropotkinist, are completely outside my intellectual and emotional horizon. I'm a follower of no one.
I guess I'm interested in people who are very sophisticated in intellectual ways, while being completely off the mark in emotional ones, with huge blind spots in terms of their own behavior.
I guess I'm interested in people who are very sophisticated in intellectual ways, while being completely off the mark in emotional ones, with these huge blind spots in terms of their own behavior.
I'm someone who can create critiques of individuals based on their economic history. That's one way I look at people in terms of one story that could be told purely in a Marxist construction.
I spent part of my college years in a Marxist commune. I was not a Marxist. I wasn't even pretending to be one. I was a Marxist-in-law.
Any female who thinks that she needs a female in front of her in order to learn as much as she can, or to envision a career in a particular field, has declared herself a follower rather than a pioneer - and a follower based on a characteristic irrelevant to intellectual achievement.
If I was a Marxist I'd call it the crisis of capitalism. Even though I'm not a Marxist, that seems like a not unreasonable term for the widening gap between the rich and poor that we're seeing.
I should like to begin with a philosophical comment. I do not think that when one is speaking of hardships or benefits one can reasonably speak in terms of classes or social groups but only in terms of individuals.
In Lebanon, there are completely different opinions and values in one country in terms of religion, modernity, tradition, East and West - which allows for a kind of intellectual development not available anywhere else.
Those who had talked to us about national pride and Christian brotherly love were the first to come to terms or actively collaborate with the Germans. It was an immense blow to my entire intellectual and emotional existence.
I like the exactness of baking. I'm not someone who's like, 'I'll just throw a bunch of stuff together. This is gonna taste delicious.' I am a rule follower: I really like the measuring. It's completely tedious, but I love that. It's calming. And I am a total sweetaholic.
I used to like Lady Gaga. I still love her. But what I like about LMFAO is that they're completely outside of the box; they're completely different. They're not ridiculous, but they are not afraid of it. And also, it's a certain type of artistry.
Emotional self-control is NOT the same as overcontrol, the stifling of all feeling and spontaneity....when such emotional suppression is chronic, it can impair thinking, hamper intellectual performance and interfere with smooth social interaction. By contrast, emotional competence implies we have a choice as to how we express our feelings.
One can hardly appreciate how academia has perverted its highest tasks and "ideals" without pondering long and hard the implications of Jacques Barzun's House of Intellect and its Hegelian/Bergsonian contrast between rigidified "intellect" and always-growing "intelligence." This fundamentally Hegelian distinction, needless to say, cuts to the quick of the contrast between Platonic and Aristotelian forms of philosophy.
I'm very proud that some people think that I'm a danger for the intellectual health of students. When people start thinking of health in intellectual activities, I think there is something wrong. In their opinion I am a dangerous man, since I am a crypto-Marxist, an irrationalist, a nihilist.
Every mind has a horizon in respect to its present intellectual capacity but not in respect to its future intellectual capacity.
American liberty is being destroyed by Marxist doctrines that explain society in terms of hegemonic and oppressed groups - whether classes, races or genders - fighting for suzerainty. In these societies spun out of Marxist theorizing, good will does not exist, only the material interests of warring groups. Morality resides in the oppressed, but if the oppressed succeed in becoming hegemonic, their claim to moral supremacy evaporates.
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