All's Lost

If a woman does not see this debt, if she does not learn to pay it, she will never be free. The world will always be for her a thing thought up and governed by others from whom she can extort one advantage or another, but in the forever subordinate position of one who petitions. And her right to freedom, even when it is socially acknowledged, remains empty because she herself has not won the freedom of self-determination. If she does not see and pay for what she has received from other women, her possessions are not really hers. It may be "male" possessions- including her freedom- that she can thus display.

exchange between the woman who wants and the woman who knows

The relation of entrustment is this kind of alliance, by where by old is meant having hte consciousness that comes with the experience of defeat, and by young is meant having one’s claims intact, the one and the other entering into communication to empower each other in the face of the world. In fact, it sometimes happens that both things coexist in the same woman, who thus finds herself both old and young at the same time; though young, she is already warned that her difference has no worth in social intercourse; and however old, she is still attached to the wish to count for something in the world. This coexistence does not constitute a social relation; but it does prefigure it. If that relation is established between two women, a new combination enters the system of social relations which modifies its symbolic order.

The relation of entrustment is this kind of alliance, by where by old is meant having hte consciousness that comes with the experience of defeat, and by young is meant having one's claims intact, the one and the other entering into communication to empower each other in the face of the world.

This correct perception remains in the rudimentary form of envy only because she who is touched by it does not find among the approved kinds of social behavior the appropriate way of putting herself in relation with the gifted woman.

Man is otherness for woman, the other who both mediates and negates her difference. Not so another woman, who is both different and like. Man can put you in relation with the whole world, indeed but not with your own self, which is what another woman can do, and this compensates for the fact that she is a social mediatrix of modest proportions. Nevertheless, in the presence of a strong women's movement, she is no longer so modest a mediator.

it is more important to have authoritative female interlocutors than to have recognized rights

It is this integration of the human body (and its tendency towards rest) with the productive form (and its tendency towards maximisation) that gives the proletariat its revolutionary thrill. The body's impulse is to shrink from the machine and the machine's impulse is to shrink from the body, no other intimacy was ever so frigid

The pro-revolutionary milieu is becoming irrelevant and we think that this is a good thing. Our ineffectiveness means we escape the damnation incurred by all those who impose themselves and do not understand that they have been imposed upon by conditions they have not considered.

the nonappearance of consciousness in the working class is its critique of consciousness

Quite simply, we see the working class as being an economic function organised as part of capitalism and not an ethnic identity, if you are no longer employed as an industrial worker then you are not an industrial worker. The same goes or industrial workers when they are on holiday, off sick, or indeed any time when they are not present on the actual production line, that is any time they are not working or having an effect [preventing] production.

...overwhelming with a range of distortions from inauthenticity and corrupted authorship to structural holes (configurative bugs) and subterranean structures of hidden writing; xenopoetics does not necessarily insinuate adventurous modes of expression of prose.' Reading about misauthorhsip and inauthenticity, I am compelled to write on the left margin of a page of the manuscript, 'Am I not the most generous parent who feeds her children with her own meat?'...trying to match my handwriting

In short the struggle the industrial workers against capital will be conducted entirely in selfish terms, which in the end describes itself as the struggle against work in the interest of highly paid sleep.

Who was this I in my head that thinks it's me?...This I, in this now, remembers all od the past iterations of itself that culminates in this now comic-happy (or tragic-unhappy) plot-point. This I, in this now- forgets all of the other pasts that don't fit this dramedy. There's something a little devious about such a self, with its neatly pruned pasts. Put down in writing, as memoir or autobiography, this arc of sameness, of destiny fulfilled, can come to seem as if it was an actual life.

let me walk here unmolested simply complex warm and gentle

...we also suffer as the hosts of Human parisites, though they themselves might be hosts of parasitic capitalism and colonialism. I had looked to theory...to help me find/create the story of Black liberation- Black political redemption. What I found instead was that redemption, as a narrative mode, was a parasite that fed upon me for its coherence.

the question always remains as to whether that we, at the furthest reach, at the limit, are not doing the innovative work that future systems will be built on.