Very often, if you just get the question: "Well, are you a Zionist?" if you say no, it's assumed that you want the destruction of the state of Israel and that you're involved in some actual or potential violent attack. But actually, you could say: "Not on this basis".

One of the things that neoliberalism does is, it relies on flexible workforces who are hired and fired at will and who are basically disposable labor. You can use them. You can get rid of them. They have no rights; they have no security. Their lives and well-being are made and unmade at the whim of those who are exercising the calculus. So, instead of looking at the institution and objecting to that kind of organization, people just go, "I'm a failure;"; "I'm not working hard enough"; or, "I'm not as smart as the next person."

A different kind of pleasure surfaced in the aftermath, the pleasure of seeing the towers fall time and again, the experience of being entranced by the visual spectacle, and then also the very graphic forms of public mourning for exemplary citizens (taking place at the same time as the refusal to mourn the undocumented, the foreign, gay and lesbian lives lost there, for example). I am not sure that the guilt over the pleasure re-installed the good citizen.

I don't think there's any way that war can have a place in peace. I think that peace is the active and difficult resistance to the temptation of war; it is the prerogative and the obligation of the injured. Peace is something that has to be vigilantly maintained; it is a vigilance, and it involves temptation, and it does not mean we as human beings are not aggressive. This is a mistaken way of understanding non-violence.

People who expect enmity to suddenly convert into love are probably using the wrong model.

I think that every sexual position is fundamentally comic.

Indeed it may be only by risking the incoherence of identity that connection is possible.