It wasn't possible just to rid oneself, simply, of the norms through which one is constituted.

I think we have to ask, not, what "Gender trouble" is today but where "Gender trouble" is today.

So there might be a kind of collective effort that allows for those risks to be taken, pose a certain danger but not a suicidal one.

Indeed, even if one believed that criticisms of Israel are by and large heard as anti-semitic (by Jews, anti-semites, or people who could be described as neither), it would become the responsibility of all of us to change the conditions of reception so that the public might begin to distinguish between criticism of Israel and a hatred of Jews.

Revenge tries to solve the problem of vulnerability. If I strike back, I transfer vulnerability from myself to the other. And yet by striking back I produce a world in which my vulnerability to injury is increased by the likelihood of another strike. So it seems as if I'm getting rid of my vulnerability and instead locating it with the other, but actually I'm heightening the vulnerability of everyone and I'm heightening the possibility of violence that happens between us.

We're not in control [of circumstances], but that does not mean we don't exercise a certain kind of conditioned agency. That's what it means to live in a community. That's what it means to live in society.

Genocide is not a legitimate option. It's not ok to decide that an entire population has no right to live in the world. No matter whether these relationships are very proximate or very distant, there is no entitlement to expunge a population or to demean its basic humanity.