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Language, identity and forms of life are the terms in which political demands are shaped and voiced.
Terry Eagleton
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Terry Eagleton
Age: 81
Born: 1943
Born: February 22
Literary Critic
Literary Historian
Literary Theorist
Non-Fiction Writer
Researcher
University Teacher
Writer
Salford
Greater Manchester
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Language
Voiced
Political
Shaped
Form
Demands
Life
Forms
Identity
Demand
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The study of history and philosophy, accompanied by some acquaintance with art and literature, should be for lawyers and engineers as well as for those who study in arts faculties.
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It is important to see that, in the critique of ideology, only those interventions will work which make sense to the mystified subject itself.
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The frontier between public and private shifts from time to time and culture to culture.
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I say that virtue is really all about enjoying yourself, living fully but of course it is far from obvious what living fully actually means.
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What's wrong with a bit of nostalgia between friends? I think nostalgia sometimes gets too much of a bad press.
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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.
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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.
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From the viewpoint of political power, culture is absolutely vital. So vital, indeed, that power cannot operate without it. It is culture, in the sense of the everyday habits and beliefs of a people, which beds power down, makes it appear natural and inevitable, turns it into spontaneous reflex and response.
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Most poetry in the modern age has retreated to the private sphere, turning its back on the political realm.
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For Aristotle, goodness is a kind of prospering in the precarious affair of being human.
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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.
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History works itself out by an inevitable internal logic.
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If the masses are not thrown a few novels , they may react by throwing up a few barricades.
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Evil is often supposed to be without rhyme or reason.
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There seems to be something in humanity which will not bow meekly to the insolence of power.
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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.
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It is false to believe that the sun revolves around the earth, but it is not absurd.
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If we were not called upon to work in order to survive, we might simply lie around all day doing nothing.
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Irish fiction is full of secrets, guilty pasts, divided identities. It is no wonder that there is such a rich tradition of Gothic writing in a nation so haunted by history.
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It is silly to call fat people gravitationally challenged, a self-righteous fetishism of language which is no more than a symptom of political frustration.
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