The revolutionary woman knows the world she seeks to overthrow is precisely one in which love between equal human beings is well nigh impossible. We are still part of the ironical working-out of this, our own cruel contradiction. One of the most compelling facts which can unite women and make us act is the overwhelming indignity or bitter hurt of being regarded as simply __he other_, __n object_, __ommodity_, __hing_. We act directly from a consciousness of the impossibility of loving or being loved without distortion. But we must still demand now the preconditions of what is impossible at the moment. It is a most disturbing dialectic, our praxis of pain.
The development of the proletarian elite does not take place in an academic setting. Rather, it is brought about by battles in the factories and unions, by disciplinary punishments and some very dirty fights within the parties and outside of them, by jail sentences and illegality. Students do not flock in large numbers there as they do to the lecture halls and laboratories of the bourgeoisie. The career of a revolutionary does not consists of banquets and honarary titles, of interesting research projects and professional salaries; more likely, it will acquaint them with misery, dishonory and jail and, at the end, uncertainty. These conditions are made bearable only by a super-human faith. Understandably, this way of life will not be the choice of those who are nothing more than clever.
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The development of the proletarian elite does not take place in an academic setting. Rather, it is brought about by battles in the factories and unions, by disciplinary punishments and some very dirty fights within the parties and outside of them, by jail sentences and illegality. Students do not flock in large numbers there as they do to the lecture halls and laboratories of the bourgeoisie. The career of a revolutionary does not consists of banquets and honarary titles, of interesting research projects and professional salaries; more likely, it will acquaint them with misery, dishonory and jail and, at the end, uncertainty. These conditions are made bearable only by a super-human faith. Understandably, this way of life will not be the choice of those who are nothing more than clever.
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It was not often that Flay approved of happiness in others. He saw in happiness the seeds of independence, and in independence the seeds of revolt. But on an occasion such as this it was different, for the spirit of convention was being rigorously adhered to, and in between his ribs Mr. Flay experienced twinges of pleasure.
With its grace and carelessness, it seemed to annihilate a whole culture, a whole system of thought, as though [all] could be swept into a nothingness by a single splendid movement of the arm.
There is often talk of human rights, but it is also necessary to talk of the rights of humanity. Why should some people walk barefoot, so that others can travel in luxurious cars? Why should some live for thirty-five years, so that others can live for seventy years? Why should some be miserably poor, so that others can be hugely rich? I speak on behalf of the children in the world who do not have a piece of bread. I speak on the behalf of the sick who have no medicine, of those whose rights to life and human dignity have been denied.
True generosity consists precisely in fighting to destroy the causes which nourish false charity. False charity constrains the fearful and subdued, the "rejects of life," to extend their trembling hands. True generosity lies in striving so that these hands--whether of individuals or entire peoples--need be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world.
Every morning is a revolution against the darkness!