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The political currents that topped the global agenda in the late 20th century - revolutionary nationalism, feminism and ethnic struggle - place culture at their heart.

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
Heart
Currents
Global
Topped
Late
Ethnic
Century
Nationalism
Struggle
Agenda
Culture
Agendas
Political
Feminism
Place
Revolutionary

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Like all the best radical positions, then, mine is a thoroughly traditionalist one.
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Americans use the word dream as often as psychoanalysts do.
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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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Today, nostalgia is almost as unacceptable as racism.
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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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Language, identity and forms of life are the terms in which political demands are shaped and voiced.
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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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Anyone can be tolerant of those who are tolerant.
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Man eternally tries to get back to an organic past that has slipped just beyond his reach.
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The most compelling confirmation of Marx's theory of history is late capitalist society. There is a sense in which this case is becoming truer as time passes.
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The New Testament is a brutal destroyer of human illusions. If you follow Jesus and don't end up dead, it appears you have some explaining to do. The stark signifier of the human condition is one who spoke up for love and justice and was done to death for his pains. The traumatic truth of human history is a mutilated body.
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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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It is capitalism, not Marxism, that trades in futures.
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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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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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Those who sentimentally indulge humanity do it no favours.
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The frontier between public and private shifts from time to time and culture to culture.
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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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