I have always had school sickness, as others have seasickness. I cried when it was time to go back to school long after I was old enough to be ashamed of such behavior.
I do everything I think possible or acceptable to escape from this trap.
Everything is arranged so that it be this way, this is what is called culture.
To pretend, I actually do the thing: I have therefore only pretended to pretend.
Whatever precautions you take so the photograph will look like this or that, there comes a moment when the photograph surprises you. It is the other's gaze that wins out and decides.
As soon as there is language, generality has entered the scene.
The circle of the return to birth can only remain open, but this is a chance, a sign of life, and a wound.
I became the stage for the great argument between Nietzsche and Rousseau. I was the extra ready to take on all the roles.
Every discourse, even a poetic or oracular sentence, carries with it a system of rules for producing analogous things and thus an outline of methodology.
We are all mediators, translators.
No one gets angry at a mathematician or a physicist whom he or she doesn't understand, or at someone who speaks a foreign language, but rather at someone who tampers with your own language.
I never give in to the temptation to be difficult just for the sake of being difficult. That would be too ridiculous.
If this work seems so threatening, this is because it isn't simply eccentric or strange, but competent, rigorously argued, and carrying conviction.
I do not believe in pure idioms. I think there is naturally a desire, for whoever speaks or writes, to sign in an idiomatic, irreplaceable manner.
Why is it the philosopher who is expected to be easier and not some scientist who is even more inaccessible?
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