As you try to balance between the socialist and capitalist systems in the world, you will come up against the biggest problem facing humanity today. Jung wrote in 1938 "Any large company composed of wholly admirable persons has the morality and intelligence of an unwieldy, stupid, and violent animal. The bigger the organization, the more unavoidable is its immorality and blind stupidity." Each of these systems promotes itself by pointing out the moral failings of the other, but these moral failings are actually failings brought about by people acting within the context of large organizations. What is truly needed is to learn a structure of organization of human beings that provides for the organized group the same capacity and propensity for moral behavior that is possessed by individuals.

لا يمكن للإنسان أبداً أن يدرك ماذا عليه أن يفعل، لأنه لا يملك إلا حياة واحدة، لا يسعه مقارنتها بِحَيوات سابقة ولا إصلاحها في حيوات لاحقة.

The real enemy" is the totality of physical and mental constraints by which capital, or class society, or statism, or the society of the spectacle expropriates everyday life, the time of our lives. The real enemy is not an object apart from life. It is the organization of life by powers detached from it and turned against it. The apparatus, not its personnel, is the real enemy. But it is by and through the apparatchiks and everyone else participating in the system that domination and deception are made manifest. The totality is the organization of all against each and each against all. It includes all the policemen, all the social workers, all the office workers, all the nuns, all the op-ed columnists, all the drug kingpins from Medellin to Upjohn, all the syndicalists and all the situationists.

كانت التعبير عن القرف الذي تملّكها فجأة من الجنس البشري. فتذكر أنها قالت له مؤخراً: «صرت أشعر بالامتنان لك لأنك لم ترغب قط في إنجاب الأطفال».

The more we understand what is happening in the world, the more frustrated we often become, for our knowledge leads to feelings of powerlessness. We feel that we are living in a world in which the citizen has become a mere spectator or a forced actor, and that our personal experience is politically useless and our political will a minor illusion. Very often, the fear of total permanent war paralyzes the kind of morally oriented politics, which might engage our interests and our passions. We sense the cultural mediocrity around us-and in us-and we know that ours is a time when, within and between all the nations of the world, the levels of public sensibilities have sunk below sight; atrocity on a mass scale has become impersonal and official; moral indignation as a public fact has become extinct or made trivial.

البراز إذاً هو مسألة لاهوتية أكثر صعوبة من مسألة الشر. فالله قد أعطى الحرية للإنسان وبذلك يمكننا أن نسلّم بأن الله ليس مسؤولاً عن جرائم البشر.

Science began with a gadget and a trick. The gadget was the wheel; the trick was fire. We have come a long way from the two-wheel cart to the round-the-world transport plane, or from the sparking flint to man-made nuclear fission. Yet I wonder whether the inhabitants of Hiroshima were more aware of the evolution of science than ancient man facing an on-storming battle chariot.It isn't physics that will make this a better life, nor chemistry, nor sociology. Physics may be used to atom-bomb a nation and chemistry may be used to poison a city and sociology has been used to drive people and classes against classes. Science is only an instrument, no more than a stick or fire or water that can be used to lean on or light or refresh, and also can be used to flail or burn or drown. Knowledge without morals is a beast on the loose.

تُرى كيف كان هذا ممكناً؟ قبل ذلك بقليل كانت القبعة التي تضعها على رأسها تهمُّ بأن تكون مجرد مزحة. ماذا! ألا تفصل المضحك عن المثير غير خطوة واحدة؟

ان المجتمع المتمدن يستند في بناء حضارته المعقدة على تنوع الاختصاص وتقسيم العمل.وليس من المجدي في هذا المجتمع ان يحرض الاباء ابنائهم على تقليد الغير

ثم أردفت: «هناك في المستشفى بدأت أصنّف الكتب إلى فئتين: الكتب النهارية والكتب الليلية. وهذا صحيح، هناك كتب للنهار وكتب أُخرى لا يمكن قراءتها إلا في الليل».

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations.

كانت تشعر برغبة جامحة لأن تقول له كما تقول أتفه النساء: «لا تتركني، احتفظ بي إلى جوارك، استعبدني، كن قوياً». ولكنها لا تستطيع ولا تعرف أن تتلفظ بمثل هذه الكلمات.

We criticize Americans for not being able either to analyse or conceptualize. But this is a wrong-headed critique. It is we who imagine that everything culminates in transcendence, and that nothing exists which has not been conceptualized. Not only do they care little for such a view, but their perspective is the very opposite: it is not conceptualizing reality, but realizing concepts and materializing ideas, that interests them. The ideas of the religion and enlightened morality of the eighteenth century certainly, but also dreams, scientific values, and sexual perversions. Materializing freedom, but also the unconscious. Our phantasies around space and fiction, but also our phantasies of sincerity and virtue, or our mad dreams of technicity. Everything that has been dreamt on this side of the Atlantic has a chance of being realized on the other. They build the real out of ideas. We transform the real into ideas, or into ideology.

What all of this suggests is that we need a more complex understandingof identities. If we identify on the basis of race, class, sexuality, orgender alone we cannot make sense of the ways these identificationscombine and change over time. The used-to-be-working class nowprofessional woman, the woman of mixed racial parentage who appearswhite, the divorced mother who is now a lesbian, the former lesbian whois now straight, or the former lesbian who is now a man. Identities arealways in motion; they are mobile (Ferguson, 1993). This is particularlythe case for those who have been placed in identity categories that do notquite seem to fit; it is also true of many more of us, in varied ways. Justask our current President, whose own origin story, of which he has spokenand written eloquently, is exceedingly complex. We need, I believe, aconception of identities that embraces this complexity, that takes intoaccount temporality and also specificity.

سبق لي أن قُلْتُ آنفاً إن الاستعارات خطيرة وإن الحب يبدأ من استعارة. وبكلمة أُخرى: الحب يبدأ في اللحظة التي تسجَّل فيها امرأة دخولها في ذاكرتنا الشعرية من خلال عبارة.