Эдуард Карпентер цитаты

Эдуард Карпентер — британский поэт, писатель, мыслитель и утопический социалист. Был одним из первых активистов, выступавших за права геев, тюремную реформу и отказ от вивисекции. Wikipedia  

✵ 29. Август 1844 – 28. Июнь 1929
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Эдуард Карпентер цитаты

Эдуард Карпентер: Цитаты на английском языке

“Let every woman whose heart bleeds for the sufferings of her sex, hasten to declare herself and to constitute herself, as far as she possibly can, a free woman.”

Love's Coming of Age (1896)
Контексте: There is no solution except the freedom of woman—which means of course also the freedom of the masses of the people, men and women, and the ceasing altogether of economic slavery. There is no solution which will not include the redemption of the terms “free woman” and “free love” to their true and rightful significance. Let every woman whose heart bleeds for the sufferings of her sex, hasten to declare herself and to constitute herself, as far as she possibly can, a free woman. Let her accept the term with all the odium that belongs to it; let her insist on her right to speak, dress, think, act, and above all to use her sex, as she deems best; let her face the scorn and ridicule; let her “lose her own life” if she likes; assured that only so can come deliverance, and that only when the free woman is honored will the prostitute cease to exist. And let every man who really would respect his counterpart, entreat her also to act so; let him never by word or deed tempt her to grant as a bargain what can only be precious as a gift; let him see her with pleasure stand a little aloof; let him help her to gain her feet; so at last, by what slight sacrifices on his part such a course may involve, will it dawn upon him that he has gained a real companion and helpmate on life’s journey.

“There is no solution except the freedom of woman—which means of course also the freedom of the masses of the people, men and women, and the ceasing altogether of economic slavery.”

Love's Coming of Age (1896)
Контексте: There is no solution except the freedom of woman—which means of course also the freedom of the masses of the people, men and women, and the ceasing altogether of economic slavery. There is no solution which will not include the redemption of the terms “free woman” and “free love” to their true and rightful significance. Let every woman whose heart bleeds for the sufferings of her sex, hasten to declare herself and to constitute herself, as far as she possibly can, a free woman. Let her accept the term with all the odium that belongs to it; let her insist on her right to speak, dress, think, act, and above all to use her sex, as she deems best; let her face the scorn and ridicule; let her “lose her own life” if she likes; assured that only so can come deliverance, and that only when the free woman is honored will the prostitute cease to exist. And let every man who really would respect his counterpart, entreat her also to act so; let him never by word or deed tempt her to grant as a bargain what can only be precious as a gift; let him see her with pleasure stand a little aloof; let him help her to gain her feet; so at last, by what slight sacrifices on his part such a course may involve, will it dawn upon him that he has gained a real companion and helpmate on life’s journey.

“Law represents from age to age the code of the dominant or ruling class, slowly accumulated, no doubt, and slowly modified, but always added to and always administered by the ruling class. Today the code of the dominant class may perhaps best be denoted by the word Respectability—and if we ask why this code has to a great extent overwhelmed the codes of the other classes and got the law on its side (so far that in the main it characterises those classes who do not conform to it as the criminal classes), the answer can only be: Because it is the code of the classes who are in power. Respectability is the code of those who have the wealth and the command, and as these have also the fluent pens and tongues, it is the standard of modern literature and the press. It is not necessarily a better standard than others, but it is the one that happens to be in the ascendant; it is the code of the classes that chiefly represent modern society; it is the code of the Bourgeoisie. It is different from the Feudal code of the past, of the knightly classes, and of Chivalry; it is different from the Democratic code of the future—of brotherhood and of equality; it is the code of the Commercial age and its distinctive watchword is—property.
The Respectability of today is the respectability of property. There is nothing so respectable as being well-off.”

Defence of Criminals: A Criticism of Morality (1889)

“To keep a man (slave or servant) for your own advantage merely, to keep an animal that you may eat it, is a lie. You cannot look that man or animal in the face.”

England's Ideal and Other Papers on Social Subjects (1887), Routledge, 2016, p. https://books.google.it/books?id=53uPCwAAQBAJ&pg=PT71

“Every human being grows up inside a sheath of custom, which enfolds it as the swathing clothes enfold the infant.”

"Custom," http://books.google.com/books?id=5WxIAAAAYAAJ&q=%22Every+human+being+grows+up+inside+a+sheath+of+custom+which+enfolds+it+as+the+swathing+clothes+enfold+the+infant%22&pg=PA136#v=onepage The Fortnightly Review (1 July 1888)
"Custom," http://books.google.com/books?id=WRhwu0Lvag0C&q=%22Every+human+being+grows+up+inside+a+sheath+of+custom+which+enfolds+it+as+the+swathing+clothes+enfold+the+infant%22&pg=PA148#v=onepage Civilization Its Cause And Cure And Other Essays (1889) p. 148

“The law is in a sense the consolidated public opinion of society.”

Defence of Criminals: A Criticism of Morality (1889)

“Plato in his allegory of the soul—in the Phaedrus—though he apparently divides the passions which draw the human chariot into two classes, the heavenward and the earthward—figured by the white horse and the black horse respectively—does not recommend that the black horse should be destroyed or dismissed, but only that he (as well as the white horse) should be kept under due control by the charioteer. By which he seems to intend that there is a power in man which stands above and behind the passions, and under whose control alone the human being can safely move. In fact if the fiercer and so-called more earthly passions were removed, half the driving force would be gone from the chariot of the human soul. Hatred may be devilish at times—but after all the true value of it depends on what you hate, on the use to which the passion is put. Anger, though inhuman at one time is magnificent and divine at another. Obstinacy may be out of place in a drawing-room, but it is the latest virtue on a battlefield when an important position has to be held against the full brunt of the enemy. And Lust, though maniacal and monstrous in its aberrations, cannot in the last resort be separated from its divine companion, Love. To let the more amiable passions have entire sway notoriously does not do: to turn your cheek, too literally, to the smiter, is (pace Tolstoy) only to encourage smiting; and when society becomes so altruistic that everybody runs to fetch the coal-scuttle we feel sure that something has gone wrong. The white-washed heroes of our biographies with their many virtues and no faults do not please us. We have an impression that the man without faults is, to say the least, a vague, uninteresting being—a picture without light and shade—and the conventional semi-pious classification of character into good and bad qualities (as if the good might be kept and the bad thrown away) seems both inadequate and false.”

Defence of Criminals: A Criticism of Morality (1889)

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