Page 88, "if you really do not know what to do, then nobody can tell you".
Page 94, "There are at least four different versions of apocalyptism today: Christian fundamentalism, New AGe spirituality, techno-digital post humanism, and secular ecolgism".
Page 103, the 80% 4ule, that in many patterns, 20% is responsible for 80% (ownership, work on a committee, good peas in pea pods, decisions versus time in meeting).
Page 110, "New words will change the way we think and act"
Page 114, "politically correct self-flagellation an inverted form of clinging to one's superiority. Whenever the west is attacked, its first reaction is not aggressive defense but self probing.".
Page 117, post-post-colonialism, namely a mature independence: to admit the positive effect of colonization, one has to be really free and be able to leave behind its stigma". ie; no longer blame the event of the past but accept them as a possibly positive force that made you who you are today.
Page 139, "Far from being invisible, social relationality in its very fluidity is directly the object of marketing and exchange in "cultural capitalism", one no longer sells (and buys) objects which 'bring' cultural or emotional experiences, one directly sells (and buys) such experiences".
Page 140, "according to the Negrian perspective with today's global interactive media, creative inventiveness is no longer individual, it is immediately collectivized, part of the 'commons,' so that any attempt to privatize it through copy-righting becomes problematic 0 more and more literally, 'property is theft' here.".
Page 144, relationships are commodity, ie: pay psychiatrist instead of talking with a friend, hire a daycare instead of staying home or using family.
Page 147, "The proletariat is thus divided into three, each part being played off against the others: intellectual laborers full of cultural prejudices against 'redneck' workers; workers who display a populist hatred of intellectuals and outcasts; outcasts who are antagonistic to society as such."
Page 151, "This is how Dupuy proposed to confront the disaster: we should first perceive it as our fate, as unavoidable, and then, projecting ourselves into it, adopting its standpoint, we should retroactively insert ourselves into its past (the past of the future) ... We have to accept that, at the level of possibilities, our future is doomed, that the catastrophe will take place, that it is our destiny -- and then, against the background of this acceptance, ..... insert a new possibility into the past. Paradoxically, the only way to prevent the disaster is to accept it as inevitable.".
Page 152, "keep knowledge and the function of the Master as far apart as possible. Even the liberal notion of electing the people most 'qualified' to lead is not sufficient here. ... This is why Kojin Karatani's proposal of combing elections with lotteries is determining who will rule is more traditional than it may at first appear .. 'if universal suffrage by secret ballot, namely, parliamentary democracy, is the dictatorship of the bourgeoisie, the introduction of lottery should be deemed the dictatorship of the proletariat".
Page 154, "We are the ones we are waiting for" (old Hopi saying).
Page 157, suggestion that, just as old Christians return to their faith when they get close to death, that old communists return to communism when they are old.
Page 94, "There are at least four different versions of apocalyptism today: Christian fundamentalism, New AGe spirituality, techno-digital post humanism, and secular ecolgism".
Page 103, the 80% 4ule, that in many patterns, 20% is responsible for 80% (ownership, work on a committee, good peas in pea pods, decisions versus time in meeting).
Page 110, "New words will change the way we think and act"
Page 114, "politically correct self-flagellation an inverted form of clinging to one's superiority. Whenever the west is attacked, its first reaction is not aggressive defense but self probing.".
Page 117, post-post-colonialism, namely a mature independence: to admit the positive effect of colonization, one has to be really free and be able to leave behind its stigma". ie; no longer blame the event of the past but accept them as a possibly positive force that made you who you are today.
Page 139, "Far from being invisible, social relationality in its very fluidity is directly the object of marketing and exchange in "cultural capitalism", one no longer sells (and buys) objects which 'bring' cultural or emotional experiences, one directly sells (and buys) such experiences".
Page 140, "according to the Negrian perspective with today's global interactive media, creative inventiveness is no longer individual, it is immediately collectivized, part of the 'commons,' so that any attempt to privatize it through copy-righting becomes problematic 0 more and more literally, 'property is theft' here.".
Page 144, relationships are commodity, ie: pay psychiatrist instead of talking with a friend, hire a daycare instead of staying home or using family.
Page 147, "The proletariat is thus divided into three, each part being played off against the others: intellectual laborers full of cultural prejudices against 'redneck' workers; workers who display a populist hatred of intellectuals and outcasts; outcasts who are antagonistic to society as such."
Page 151, "This is how Dupuy proposed to confront the disaster: we should first perceive it as our fate, as unavoidable, and then, projecting ourselves into it, adopting its standpoint, we should retroactively insert ourselves into its past (the past of the future) ... We have to accept that, at the level of possibilities, our future is doomed, that the catastrophe will take place, that it is our destiny -- and then, against the background of this acceptance, ..... insert a new possibility into the past. Paradoxically, the only way to prevent the disaster is to accept it as inevitable.".
Page 152, "keep knowledge and the function of the Master as far apart as possible. Even the liberal notion of electing the people most 'qualified' to lead is not sufficient here. ... This is why Kojin Karatani's proposal of combing elections with lotteries is determining who will rule is more traditional than it may at first appear .. 'if universal suffrage by secret ballot, namely, parliamentary democracy, is the dictatorship of the bourgeoisie, the introduction of lottery should be deemed the dictatorship of the proletariat".
Page 154, "We are the ones we are waiting for" (old Hopi saying).
Page 157, suggestion that, just as old Christians return to their faith when they get close to death, that old communists return to communism when they are old.
