“The aim of critical realist philosophy is, when the practice is adequate, to provide a better or more adequate theory of the practice; and, when it is not, to transform the practice in the appropriate way. That is to say the aim of critical realist philosophy is enhanced reflexivity or transformed practice (or both). […]
“Since there is only one world, the theories and principles of critical realist philosophy should also apply to our everyday life. If they do not, then something is seriously wrong. This means that our theories and explanations should be tested in everyday life, as well as in specialist research contexts.”
—Bhaskar, Roy (2013) The consequences of the revindication of philosophical ontology for philosophy and social theory. In: Archer, Margaret and Maccarini, Andrea, (eds.) Engaging with the world. (pp. 11-21). Routledge: London.
“Sociologist Sherry Turkle’s 2011 book Alone Together argues that through our increased use of technology we remain connected but increasingly isolated from one another. This turn of phrase is frequently weaponized to undermine the value of the digital and speaks recklessly through a white, straight, cisgender lens. Turkle’s fear-mongering equation Internet = alienation fails to take into consideration the enduring relevance of this material most specifically for queer people, female-identifying people, and people of color. To reify the binary of, on the one hand, the Internet as a dead utopia and, on the other, “real life” (read: IRL) as being devoid of actual and/or social death for QTPOCIA+ bodies is a violent propaganda. The Internet remains a club space for collective congregation of marginalized voices and bodies when all else fails. In fact and in concept “real life” as it travels in an unbroken loop between on- and offline is sexist, racist, classist, homophobic, transphobic, and ableist.”
—Legacy Russell (2020, p. 124). Glitch Feminism: A Manifesto
“There is no such thing as society. There is living tapestry of men and women and people and the beauty of that tapestry and the quality of our lives will depend upon how much each of us is prepared to take responsibility for ourselves and each of us prepared to turn round and help by our own efforts those who are unfortunate.”
—Margaret Thatcher (Sept 23, 1987), then Prime Minister of the UK, Interview for Woman’s Own
“The reality is international law is a set of political constructs which actually countries abide by or depart from in a number of circumstances – including the Euroepan Union itself. For example it didn’t apply WTO rules on Airbus. Arguably that’s a violation of international law but the EU did it because the EU felt it was inappropriate to do that.
“It is not unusual for there to be disputes over international law, it is not unusual in certain limited limited circumstances for countries not to comply with all obligations under international law.”
—Theresa Villiers (Sept 14, 2020), Secretary of State for Environment, Food and Rural Affairs, Sky News (as reported by Jon Stone in the Independent)
“Alas”, said the mouse, “the whole world is growing smaller every day. At the beginning it was so big that I was afraid, I kept running and running, and I was glad when I saw walls far away to the right and left, but these long walls have narrowed so quickly that I am in the last chamber already, and there in the corner stands the trap that I am running into.”
“You only need to change your direction,” said the cat, and ate it up.
—Franz Kafka, a short story written some time between 1917 and 1923
“What, then, is truth? A mobile army of metaphors, metonyms, and anthropomorphisms – in short, a sum of human relations, which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.”
Friedrich Nietzsche (1873), On Truth and Lies in a Nonmoral Sense
“What if we took a more daring, modernist, defamiliarizing approach to writing theory? What if we asked of theory as a genre that it be as interesting, as strange, as poetically or narratively rich as we ask our other kinds of literature to be? What if we treated it not as high theory, with pretentions to legislate or interpret other genres, but as low theory, as something vulgar, common, even a bit rude—having no greater or lesser claim to speak of the world than any other? It might be more fun to read. It might tell us something strange about the world. It might, just might, enable us to act in the world otherwise. A world in which the old faith in History is no more, but where there are histories that still might be made—in a pinch.”
—McKenzie Wark (2019). Capital is dead.
“I am not a man. I am not a woman. I am not heterosexual. I am not homosexual. I am not bisexual. I am a dissident of the genus-gender system. I am the multiplicity of the cosmos trapped in a binary political and epistemological system, shouting in front of you. I am a uranist confined inside the limits of technoscientific capitalism.”
– Paul B. Preciado (2020), An Apartment on Uranus
“… romantic love is a syndrome because it is an arational, projected attitude with a plethora of symptoms that vary across cultures and individuals. Some core symptoms have been identified by Tennov’s concept of limerence, including obsessive thinking and idealization.”
“… all norms applicable to romantic love are extrinsic rather than intrinsic to it because romantic love is arational. For this reason, it is up to the lovers to accept, reject, and modify the norms that govern their loves.”
This looks an interesting doctoral thesis, by Arina Pismenny (2018), The Syndrome of Romantic Love.
The interdisciplinary struggle experienced by Ada Lovelace, world’s first computer programmer, described by Betty Toole (1996):
‘Her mother, Lady Byron, had the reputation of being a fine mathematician; her father was the famous poet. Ada’s struggle to unite the conflicting strains in her background was especially difficult, since her parents separated when she was only five weeks old. Yet her father’s heritage could not be ignored. In frustration Ada described this struggle when she wrote in an undated fragment to Lady Byron: “You will not concede me philosophical poetry. Invert the order! Will you give me poetical philosophy, poetical science?”‘