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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.
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
Late
Becoming
Truer
Theory
Confirmation
Cases
Marx
Society
Passes
History
Compelling
Sense
Capitalist
Time
Case
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Today, nostalgia is almost as unacceptable as racism.
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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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Negativity is often looked upon [in the USA] as a kind of thought crime. Not since the advent of socialist realism has the world witnessed such pathological upbeatness.
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All communication involves faith indeed, some linguisticians hold that the potential obstacles to acts of verbal understanding are so many and diverse that it is a minor miracle that they take place at all.
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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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Evil may be 'unscientific' but so is a song or a smile.
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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 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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The British are supposed to be particularly averse to intellectuals, a prejudice closely bound up with their dislike of foreigners. Indeed, one important source of this Anglo-Saxon distaste for highbrows and eggheads was the French revolution, which was seen as an attempt to reconstruct society on the basis of abstract rational principles.
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Reading is not a straightforward linear movement, a merely cumulative affair: our initial speculations generate a frame of reference within which to interpret what comes next, but what comes next may retrospectively transform our original understanding, highlighting some features of it and backgrounding others.
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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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For Aristotle, goodness is a kind of prospering in the precarious affair of being human.
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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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Anyone can be tolerant of those who are tolerant.
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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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To claim that science and religion pose different questions to the world is not to suggest that if the bones of Jesus were discovered in Palestine, the pope should get himself down to the dole queue as fast as possible. It is rather to claim that while faith, rather like love, must involve factual knowledge, it is not reducible to it.
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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 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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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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The humanities should constitute the core of any university worth the name.
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