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Most poetry in the modern age has retreated to the private sphere, turning its back on the political realm.
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
Turning
Private
Poetry
Modern
Retreated
Age
Sphere
Political
Spheres
Back
Realm
Realms
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Capitalism cannot survive without a working class, while the working class can flourish a lot more freely without capitalism.
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One side-effect of the so-called war on terror has been a crisis of liberalism. This is not only a question of alarmingly illiberal legislation, but a more general problem of how the liberal state deals with its anti-liberal enemies.
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Ideology... is a kind of contemporary mythology, a realm which has purged itself of ambiguity and alternative possibility.
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Those who sentimentally indulge humanity do it no favours.
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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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Capitalism is the sorcerer's apprentice: it has summoned up powers which have spun wildly out of control and now threaten to destroy us.The task of socialism is not to spur on those powers but to bring them under rational human control.
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Anyone can be tolerant of those who are tolerant.
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In the end, the humanities can only be defended by stressing how indispensable they are and this means insisting on their vital role in the whole business of academic learning, rather than protesting that, like some poor relation, they don't cost much to be housed.
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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.
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Most students of literature can pick apart a metaphor or spot an ethnic stereotype, but not many of them can say things like: 'The poem's sardonic tone is curiously at odds with its plodding syntax.
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Today, nostalgia is almost as unacceptable as racism.
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For Aristotle, goodness is a kind of prospering in the precarious affair of being human.
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A truly common culture is not one in which we all think alike, or in which we all believe that fairness is next to godliness, but one in which everyone is allowed to be in on the project of cooperatively shaping a common way of life.
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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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Christian faith, as I understand it, is not primarily a matter of signing on for the proposition that there exists a Supreme Being, but the kind of commitment made manifest by a human being at the end of his tether, foundering in darkness, pain, and bewilderment, who nevertheless remains faithful to the promise of a transformative love.
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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.
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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.
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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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