It is also not surprising to find that usually a person reacts in both the sadistic and the masochistic manner, usually toward different objects. Hitler reacted primarily in a sadistic fashion toward people, but masochistically toward fate, history, the "higher power" of nature. His end—suicide among general destruction—is as characteristic as was his dream of success—total domination.
Sayfa 18
Mature love is union under the condition of preserving one's integrity, one's individuality. Love is an active power in man; a power which breaks through the walls which separate man from his fellow men, which unites him with others; love makes him overcome the sense of isolation and separateness, yet it permits him to be himself, to retain his integrity. In love the paradox occurs that two beings become one and yet remain two.
Sayfa 20
Spinoza differentiates among the affects between active and passive affects, "actions" and "passions." In the exercise of an active affect, man is free, he is the master of his affect; in the exercise of a passive affect, man is driven, the object of motivations of which he himself is not aware. Thus Spinoza arrives at the statement that virtue and power are one and the same.* Envy, jealousy, ambition, any kind of greed are passions; love is an action, the practice of a human power, which can be practiced only in freedom and never as the result of a compulsion. Love is an activity, not a passive affect; it is a "standing in," not a "falling for." In the most general way, the active character of love can be described by stating that love is primarily giving, not receiving.
Sayfa 22 - *Spinoza, Ethics.
The French anthropologist Pierre Bourdieu views linguistic practices as symbolic capital which properly trained people may convert into economic and social capital. The value of a dialect- its standing in a "linguistic market"-depends on the extent to which it provides access to desired positions in the labor market. In turn, this reflects its legitimation by formal institutions-educational institutions, state, church, and prestige media. Even people who don't use the prestige dialect accept its authority and correctness, its "symbolic domination" (Bourdieu 1982, 1984). Thus, linguistic forms, which lack power in themselves, take on the power of the groups they symbolize. The education system, however (defending its own worth), denies linguistic relativity. It misrepresents prestige speech as being inherently better. The linguistic insecurity often felt by lower-class and minority speakers is a result of this symbolic domination.
Sayfa 99Kitabı okudu
