Words matter. These are the best Judith Butler Quotes, and they’re great for sharing with your friends.
I don’t think we have to have a personal relation to a life lost to understand that something terrible has taken place, especially in the context of war.
When Zionism becomes co-extensive with Jewishness, Jewishness is pitted against the diversity that defines democracy, and if I may say so, betrays one of the most important ethical dimensions of the diasporic Jewish tradition: namely, the obligation of co-habitation with those different from ourselves.
A challenge to the right of Israel to exist can be construed as a challenge to the existence of the Jewish people only if one believes that Israel alone keeps the Jewish people alive or that all Jews invest their sense of perpetuity in the state of Israel in its current or traditional forms.
The principle of academic freedom is designed to make sure that powers outside the university, including government and corporations, are not able to control the curriculum or intervene in extra-mural speech.
Obama was late to affirm the Egyptian revolution as a democratic movement, and even then he was eager to have installed those military leaders who were known for their practices of torture.
Understanding Hamas/Hezbollah as social movements that are progressive, that are on the left, that are part of a global left, is extremely important. That does not stop us from being critical of certain dimensions of both movements.
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.
Only if we accept the proposition that the state of Israel is the exclusive and legitimate representative of the Jewish people would a movement calling for divestment, sanctions and boycott against that state be understood as directed against the Jewish people as a whole.
The point is not to stay marginal, but to participate in whatever network of marginal zones is spawned from other disciplinary centers and which, together, constitute a multiple displacement of those authorities.
When one set of Jews labels another set of Jews ‘anti-Semitic,’ they are trying to monopolize the right to speak in the name of the Jews. So the allegation of anti-Semitism is actually a cover for an intra-Jewish quarrel.
It seems, though, that historically we have now reached a position in which Jews cannot legitimately be understood always and only as presumptive victims.
The argument that all Jews have a heartfelt investment in the state of Israel is untrue. Some have a heartfelt investment in corned beef sandwiches.
A man who reads effeminate may well be consistently heterosexual, and another one might be gay. We can’t read sexuality off of gender.
Masculine and feminine roles are not biologically fixed but socially constructed.
I grew very skeptical of certain kind of Jewish separatism in my youth. I mean, I saw the Jewish community was always with each other; they didn’t trust anybody outside. You’d bring someone home, and the first question was, ‘Are they Jewish, are they not Jewish?’
As a Jew, I was taught that it was ethically imperative to speak up and to speak out against arbitrary state violence. That was part of what I learned when I learned about the Second World War and the concentration camps.
Identifying Israel with Jewry obscures the existence of the small but important post-Zionist movement in Israel, including the philosophers Adi Ophir and Anat Biletzki, the sociologist Uri Ram, the professor of theatre Avraham Oz and the poet Yitzhak Laor.
There is no gender identity behind the expressions of gender… identity is performatively constituted by the very ‘expressions’ that are said to be its results.
Honestly, what can really be said about ‘the Jewish people’ as a whole? Is it not a lamentable stereotype to make large generalizations about all Jews, and to presume they all share the same political commitments?
Sexual harassment law is very important. But I think it would be a mistake if the sexual harassment law movement is the only way in which feminism is known in the media.
When we say gender is performed, we usually mean that we’ve taken on a role or we’re acting in some way and that our acting or our role playing is crucial to the gender that we are and the gender that we present to the world.
To say that gender is performative is a little different because for something to be performative means that it produces a series of effects. We act and walk and speak and talk in ways that consolidate an impression of being a man or being a woman.
I’m a professor of comparative literature, among other things, so I’m able to read in a couple of other languages, and I understand that not everyone is, not everyone can, although it is quite stunning how many people do read Spanish in the United States, but moving between languages is also extremely helpful.
Cameras help to minimize collateral damage, and very often, without a camera a missile cannot fire. Certainly, without a camera a drone can’t function, which means that the very ways in which we wage war are determined in part by how cameras work and whether they work at all.
There is a new venue for theory, necessarily impure, where it emerges in and as the very event of cultural translation. This is not the displacement of theory by historicism, nor a simple historicization of theory that exposes the contingent limits of its more generalizable claims.
