Judith Butler Quotes

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.

I do know that some people believe that I see gender as a "choice" rather than as an essential and firmly fixed sense of self. My view is actually not that. No matter whether one feels one's gendered and sexed reality to be firmly fixed or less so, every person should have the right to determine the legal and linguistic terms of their embodied lives.

There is a rather huge ethical difference between electing surgery and being faced with transphobic condemnation and diagnoses. I would say that the greatest risk of mutilation that trans people have comes directly from transphobia.

Bound to seek recognition of its own existence in categories, terms, and names that are not of its own making, the subject seeks the sign of its own existence outside itself, in a discourse that is at once dominant and indifferent. Social categories signify subordination and existence at once. In other words, within subjection the price of existence is subordination.

As we interpret ourselves differently, we also live ourselves differently.

We cannot choose with whom we cohabit the world.

The question is whether NGOs that bring protection or aid or reparation therapies are furthering the possibility of self-determination or extending a form of managerial power and paternalism.

If you have a conversation "Why is it you think masculinity is linked with heterosexuality? Or why is it you think masculinity is linked with sexual dominance or the sexually active position in the sex act?" If you start to ask people those questions, then they realize "Maybe gender is not one thing. Maybe I have collected a number of things under one category and I've made a mistake".

I agree completely that nothing is more important for transgender people than to have access to excellent health care in trans-affirmative environments, to have the legal and institutional freedom to pursue their own lives as they wish, and to have their freedom and desire affirmed by the rest of the world. This will happen only when transphobia is overcome at the level of individual attitudes and prejudices and in larger institutions of education, law, health care, and kinship.

We act and walk and speak and talk in ways that consolidate an impression of being a man or being a woman.

If gender is eradicated, so too is an important domain of pleasure for many people. And others have a strong sense of self bound up with their genders, so to get rid of gender would be to shatter their self-hood.

Sometimes there are ways to minimize the importance of gender in life, or to confuse gender categories so that they no longer have descriptive power. But other times gender can be very important to us, and some people really love the gender that they have claimed for themselves.

Love is not a state, a feeling, a disposition, but an exchange, uneven, fraught with history, with ghosts, with longings that are more or less legible to those who try to see one another with their own faulty vision.

A certain kind of permission is given to live differently, to conceptualize and to act according to a new conceptualization.

Nothing is more important for transgender people than to have access to excellent health care in trans-affirmative environments, to have the legal and institutional freedom to pursue their own lives as they wish, and to have their freedom and desire affirmed by the rest of the world. This will happen only when transphobia is overcome at the level of individual attitudes and prejudices and in larger institutions of education, law, health care, and kinship.

We set the actors on the scene through the banal discourse of "conflict" in ways that fully deflect from the history and struggle of colonial resistance, refusing as well by that means to link the resistance to other forms of colonial resistance, their rationale, and their tactics.

I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality.

Surgical intervention can be precisely what a trans person needs - it is also not always what a trans person needs. Either way, one should be free to determine the course of one's gendered life.

Let's face it. We're undone by each other. And if we're not, we're missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact.

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.

Possibility is not a luxury; it is as crucial as bread.

The idea that speaking at all on the topic, demanding public space in which to have that debate, is itself an act of complicity with violence, and violence against Israelis, understood as synonymous with Jews, and so violence against Jews, clearly stops the speech with an unspeakable allegation.

When I was twelve, I was interviewed by a doctoral candidate in education and asked what I wanted to be when I grew up. I said that I either wanted to be a philosopher or a clown, and I understood then, I think, that much depended on whether or not I found the world worth philosophizing about, and what the price of seriousness might be.

I reject totally the characterization of a transwoman as a mutilated man. First, that formulation presumes that men born into that sex assignment are not mutilated. Second, it once again sets up the feminist as the prosecutor of trans people. If there is any mutilation going on in this scene, it is being done by the feminist police force who rejects the lived embodiment of transwomen. That very accusation is a form of "mutilation" as is all transphobic discourse such as these.

We need a legal and political understanding of the right of the refugee, whereby no solution for one group produces a new class of refugees - you can't solve a refugee problem by producing a new, potentially greater refugee problem.

For instance, when "Gender trouble " is translated into Japanese, it produces a problem of vocabulary and a way of thinking about a quality for instance that is somewhat controversial in academic circles and also outside of the academy. In other places, "Gender trouble" is old.

I think we won't be able to understand the operations of trans-phobia, homophobia, if we don't understand how certain kinds of links are forged between gender and sexuality in the minds of those who want masculinity to be absolutely separate from femininity and heterosexuality to be absolutely separate from homosexuality.

We act as if that being of a man or that being of a woman is actually an internal reality or something that is simply true about us, a fact about us, but actually its a phenomenon that is being produced all the time and reproduced all the time, so to say gender is performative is to say that nobody really is a gender from the start.

To operate within the matrix of power is not the same as to replicate uncritically relations of domination.

One struggles always with these norms. So one doesn't construct oneself freely without respect to norm but one works with one's historical situation and sees where there might be some play. Where there might be some freedom to move.

I did not mean to argue that gender is fluid and changeable (mine certainly is not). I only meant to say that we should all have greater freedoms to define and pursue our lives without pathologization, de-realization, harassment, threats of violence, violence, and criminalization. I join in the struggle to realize such a world.

It's not like it's a brand new vocabulary that permits to have a new reality. It's rather a new vocabulary that lets us see that our lives have always been more complex than traditional categories allow. So, I think, you know, maybe the introduction of new words permits us to rethink what we've taken for granted about what forms bodies take, what the name is for certain kinds of sexual, intimate relations, how we think of a life.

The pleasurable part of public mourning can also lead to a sense of self-sanctification that justifies in advance any war effort, whether or not the target and destruction are in any way related to the initial event.

Peace is a certain resistance to the terrible satisfactions of war. It’s a commitment to living with a certain kind of vulnerability to others and susceptibility to being wounded that actually gives our individual lives meaning.

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.

I have also been invited to talk to psychologists and psychoanalysts and I liked that very much. Because, they are the ones who are bringing a lot of very, you know, problematic ideas about sexuality and gender into psychiatric and psychological settings. And I like having some influence there.

I do not follow closely anymore, since there is a limit to how much heartsickness one can bear.

All of those who inhabit the world have a right to be here by virtue of their being here at all. To be here means you have a right to be here.

In the first instance, performativity must be understood not as a singular or deliberate ‘act,’ but, rather, as the reiterative and citational practice by which discourse produces the effects that it names

Do we need recourse to a happier state before the law in order to maintain that contemporary gender relations and the punitive production of gender identities are oppressive?

If we are trying to account for mobilization, we have to ask, under what conditions do outraged forms of knowing lead to social mobilizations and movements? So awareness alone does not suffice, and neither does outrage.

People need to know who I am and where I'm coming from.

I'm no great fan of the phallus, and have made my own views known on this subject before, so I do not propose a return to a notion of the phallus as the third term in any and all relations of desire.

We have to be able track the ways in which fear, for instance, is monopolised by state and media institutions, ways in which fear is actually promoted and distributed as a way of bolstering the need for greater security and militarisation.

I know that some subjective experiences of sex are very firm and fundamental, even unchangeable. They can be so firm and unchanging that we call them "innate". But given that we report on such a sense of self within a social world, a world in which we are trying to use language to express what we feel, it is unclear what language does that most effectively. I understand that "innate" is a word that conveys the sense of something hired-wired and constitutive. I suppose I would be inclined to wonder whether other vocabularies might do the job equally well.

It seems, though, that historically we have now reached a position in which Jews cannot legitimately be understood always and only as presumptive victims.

Race and class are rendered distinct analytically only to produce the realization that the analysis of the one cannot proceed without the other. A different dynamic it seems to me is at work in the critique of new sexuality studies.

I never did like the assertion of the "innate" inferiority or women or Blacks, and I understood that when people tried to talk that way, they were trying to "fix" a social reality into a natural necessity. And yet, sometimes we do need a language that refers to a basic, fundamental, enduring, and necessary dimension of who we are, and the sense of sexed embodiment can be precisely that.