Lefebvre summarises this march of clock-time through society and nature (1991: 95–6). He argues that the lived time experienced in and through nature has gradually disappeared. Time is no longer something that is visible and inscribed within space. It has been replaced by measuring instruments, clocks, which are separate from natural and social space. Time becomes a resource, differentiated off from social space. It is consumed, deployed and exhausted. There is the expulsion of lived (and kairological) time as ‘clock-time’ dominates. Lefebvre describes this changing nature of time in terms of metaphor. In pre-modern societies lived time is encrypted into space as in a tree-trunk, and like a tree-trunk shows the mark of those years that it has taken to grow. While in modern societies time is absorbed into the city such that lived time is invisible or reduced to its methods of measurement. Lived time ‘has been murdered bysociety’ (Lefebvre 1991: 96).

ثم قال «لا أعرف حقاً ما إذا كان هذا المقال قد ساعد أحداً ما. ولكني خلال عملي كجرّاح أنقذت حياة أناس كثيرين».ساد صمت جديد ثم قطعه قائلاً: «الأفكار أيضاً يمكنها أن تنقذ الحياة».

فشعر عندها فجأة برغبة غامضة لا تقاوم في سماع موسيقى هائلة، في سماع ضجيج مطلق وصخب جميل وفرح يكتنف كل شيء ويُغرق ويخنق كل شيء، فيختفي إلى الأبد الألم والغرور وتفاهة الكلمات.

إذا كان الهياج الجنسي آلية يتسلى بها الخالق، فإن الحب، خلافاً لذلك لا ينتمي إلا إلينا ويمكننا من خلاله الإفلات من قبضة الخالق. فالحب هو حريتنا. الحب هو ما وراء كل «ما ليس منه بد».

I spent the beginning of my focus on activism by doing what most everyone else was doing; blaming other people and institutions. Don’t like the war? Let’s blame the president, congress, or lobbyists. Don’t like ecological disregard? Let’s blame this or that corrupt corporation or some regulatory body for poor performance. Don’t like being poor and socially immobile? Let’s blame government coercion and interference in this free market utopia everyone keeps talking about.The sobering truth of the matter is that the only thing to blame is the dynamic, causal unfolding of system expression itself on the cultural level. In other words, none of us create or do anything in isolation – it’s impossible. We are system-bound both physically and psychologically; a continuum. Therefore our view of causality with respect to societal change can only be truly productive if we seek and source the most relevant sociological influences we can and begin to alter those effects from the root causes.

قالت: «توماس، لم أعد أقدر. أعرف أن لا حقّ لي في التشكي. مذ رجعت إلى براغ وأنا أحظّر على نفسي الغيرة. لا أريد أن أكون غيورة. ولكني لا أستطيع أن أمنع نفسي عن ذلك. لا قدرة لي. ساعدني، أرجوك».

عندما هدأ صراخها، نامت قرب توماس وأمسكت بيده طوال الليل.منذ كانت في الثامنة وهي تغفو جامعة يديها ومتخيلة أنها تمسك الرجل الذي تحبه، رجل حياتها. كان مفهوماً إذاً أن تشد بهذا العزم على يد توماس.

إن تطور المجتمع البشري ناجم عن المنافسة الحادة التي تدفع كل فرد لأن يبرع ويتفوق على غيره ، فالتطور قائم على أكوام أبدان الضحايا ، أبدان أولئك الذين فشلوا في الحياة ، فصعد على أكتافهم الناجحون

Another myth that is firmly upheld is that disabled people are dependent and non-disabled people are independent. No one is actually independent. This is a myth perpetuated by disablism and driven by capitalism - we are all actually interdependent. Chances are, disabled or not, you don’t grow all of your food. Chances are, you didn’t build the car, bike, wheelchair, subway, shoes, or bus that transports you. Chances are you didn’t construct your home. Chances are you didn’t sew your clothing (or make the fabric and thread used to sew it). The difference between the needs that many disabled people have and the needs of people who are not labelled as disabled is that non-disabled people have had their dependencies normalized. The world has been built to accommodate certain needs and call the people who need those things independent, while other needs are considered exceptional. Each of us relies on others every day. We all rely on one another for support, resources, and to meet our needs. We are all interdependent. This interdependence is not weakness; rather, it is a part of our humanity.

تذكر عندها أسطورة أفلاطون الشهيرة «المأدبة»: ففي السابق كان البشر مزدوجي الجنس فقسّمهم الله إلى أنصاف تهيم عبر العالم مفتشة بعضها عن بعض. الحب هو تلك الرغبة في إيجاد النصف الآخر المفقود من أنفسنا.

But if it be true, as every prospect assures us, that the human race shall not again relapse into its ancient barbarity; if every thing ought to assure us against that pusillanimous and corrupt system which condemns man to eternal oscillations between truth and falsehood, liberty and servitude, we must, at the same time, perceive that the light of information is spread over a small part only of our globe; and the number of those who possess real instruction, seems to vanish in the comparison with the mass of men consigned over to ignorance and prejudice. We behold vast countries groaning under slavery, and presenting nations in one place, degraded by the vices of civilization, so corrupt as to impede the progress of man; and in others, still vegetating in the infancy of its early age. We perceive that the exertions of these last ages have done much for the progress of the human mind, but little for the perfection of the human species; much for the glory of man, somewhat for his liberty, but scarcely any thing yet for his happiness. In a few directions, our eyes are struck with a dazzling light; but thick darkness still covers an immense horison.

عادت تيريزا إلى النوم من جديد. ولكنه هو لم يستطع النوم. كان يتخيلها ميتة وترى أحلاماً رهيبة. ولم يكن في استطاعته إيقاظها لأنها ميتة. نعم، هذا هو الموت: أن تنام تيريزا وترى أحلاماً فظيعة دون أن يتمكن من إيقاظها.

ان المترفين يودون من من صميم قلوبهم ان يكون الناس محافظين لايعرفون من الاراء الا ماورثوه عن الاباء والاجداد فإذا نهض من بينهم ناهض ينحو منحى جديدا في ارائه قالو عنه عميل للاجانب وهذه التهمه يصدقها البلهاء بسرعه

لم تكن الروح قادرة على إشاحة بصرها عن شائبة الولادة المستديرة السمراء فوق العانة تماماً؛ كانت الروح ترى في هذه الشائبة ختماً وسمت به الجسد، وكانت تجد أن تحرك عضو غريب على مقربة جداً من هذا الختم المقدس، أمر فيه تجديف.

The decline of geography in academia is easy to understand: we live in an age of ever-increasing specialization, and geography is a generalist's discipline. Imagine the poor geographer trying to explain to someone at a campus cocktail party (or even to an unsympathetic adminitrator) exactly what it is he or she studies. "Geography is Greek for 'writing about the earth.' We study the Earth.""Right, like geologists.""Well, yes, but we're interested in the whole world, not just the rocky bits. Geographers also study oceans, lakes, the water cycle...""So, it's like oceanography or hydrology.""And the atmosphere.""Meteorology, climatology...""It's broader than just physical geography. We're also interested in how humans relate to their planet.""How is that different from ecology or environmental science?""Well, it encompasses them. Aspects of them. But we also study the social and economic and cultural and geopolitical sides of--""Sociology, economics, cultural studies, poli sci.""Some geographers specialize in different world regions.""Ah, right, we have Asian and African and Latin American studies programs here. But I didn't know they were part of the geography department.""They're not."(Long pause.)"So, uh, what is it that do study then?