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Many Indians have told me that the most basic difference between Western and indigenous ways of being is that Westerners view the world as dead, and not as filled with speaking, thinking, feeling subjects as worthy and valuable as themselves.
Derrick Jensen
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If we hope to stem the mass destruction that inevitably attends our economic system (and to alter the sense of entitlement - the sense of contempt, the hatred - on which it is based), fundamental historical, social, economic, and technological forces need to be pondered, understood, and redirected. Behavior won't change much without a fundamental change in consciousness. The question becomes: How do we change consciousness?
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We cannot hope to create a sustainable culture with any but sustainable souls.
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Premise Eight: The needs of the natural world are more important than the needs of the economic system.
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Yes, it's vital to make lifestyle choices to mitigate damage caused by being a member of industrialized civilization, but to assign primary responsibility to oneself, and to focus primarily on making oneself better, is an immense copout, an abrogation of responsibility.
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In order for us to maintain our way of living, we must, in a broad sense, tell lies to each other, and especially to ourselves. It is not necessary that the lies be particularly believable. The lies act as barriers to truth. These barriers to truth are necessary because without them many deplorable acts would become impossibilities.
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I no longer see Descartes' statement as arbitrary. It is representative of our culture's narcissism. This narcissism leads to a disturbing disrespect for direct experience and a negation of the body.
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We are members of the most destructive culture ever to exist. Our assault on the natural world, on indigenous and other cultures, on women, on children, on all of us through the possibility of nuclear suicide and other means—all these are unprecedented in their magnitude and ferocity.
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If we wish to stop the atrocities, we will need to understand and change the social and economic conditions that cause them.
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The global industrial economy is the engine for massive environmental degradation and massive human (and nonhuman) impoverishment.
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If any thing can be predicated as universally true of uncultivated man, it is that he will not labour beyond what is absolutely necessary to maintain his existence.
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There is a language older by far and deeper than words. It is the language of bodies, of body on body, wind on snow, rain on trees, wave on stone. It is the language of dream, gesture, symbol, memory. We have forgotten this language. We do not even remember that it exists...
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When dams were erected on the Columbia, salmon battered themselves against the concrete, trying to return home. I expect no less from us. We too must hurl ourselves against and through the literal and metaphorical concrete that contains and constrains us, that keeps us from talking about what is most important to us, that keeps us from living the way our bones know we can, that bars us from our home. It only takes one person to bring down a dam.
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How, precisely, do you define a police state? Is it the number of police per capita? How about the number of prisons? Police use of machine guns or armored personnel carriers? The use of the police or the military to put down strikes, or to otherwise "keep the trains running on time," as was Mussolini's specialty? Perhaps it's the use of the police or the military to halt civil unrest. Or maybe the widespread use of curfews. Arbitrary confiscation of private property. How about this: could a police state be defined, as in Nazi Germany, by the use of force to segregate members of a specific race into concentration camps or prisons?
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I am only so beautiful as the character of my relationships, only so rich as I enrich those around me, only so alive as I enliven those I greet.
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Jeanette [Armstrong, "a traditional Okanagan Indian"] said, 'Attitudes about the species communication are the primary difference between western and indigenous philosophies. Even the most progressive western philosophers still generally believe that listening to the land is a metaphor.' She paused, then continued emphatically, 'It's not a metaphor. It's how the world is.'
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I want to bring down civilization. It's really clear that civilization is killing the planet. I'm interested in living in a world that has more wild salmon every year than the year before. A world that has more migratory songbirds every year than the year before. A world that has less dioxins and flame retardants in mothers' breast milk. A world not being destroyed. A world where krill populations aren't collapsing. A world where there are not dead zones in the oceans. A world not being systematically dismantled. I want to live in a world that is not being killed. I will do whatever it takes to get there.
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All we want, whether we are honeybees, salmon, trash-collecting ants, ponderosa pines, coyotes, human beings, or stars, is to love and be loved, to be accepted, cherished, and celebrated simply for being who we are. Is that so very difficult?
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From the perspective of those who are entitled, the problems begin when those they despise do not go along with—and have the power and wherewithal to not go along with—the perceived entitlement.
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Like the layers of an onion, under the first lie is another, and under that another, and they all make you cry.
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I wondered what it does to each of us to spend the majority of our waking hours doings things we'd rather not do, wishing we were outside or simply elsewhere, wishing we were reading, thinking, making love, fishing, sleeping, or simply having time to figure out who the hell we are and what the hell we're doing.
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We have a need for enchantment that is as deep and devoted as our need for food and water.
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I quit work two weeks later—having sold another eighty of my hours—and knew I could never again work a regular job.
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But what, precisely, is hope? At a talk I gave last spring, someone asked me to define it. I turned the question back on the audience, and here's the definition we all came up with: hope is a longing for a future condition over which you have no agency; it means you are essentially powerless.
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I sat at the computer at work, debugging. I was bored. It was afternoon. I was twenty-two. It was June. Along the front range of the Rocky Mountains in Colorado, thunderheads move in almost every afternoon between May and early July. They materialize, darken the day, spit a few drops, open the sky with lightning, then disappear like so many dreams.
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Violence, and evil, doesn't always come dressed in black, and it doesn't always look like Charles Manson. Nor does it always come to us as obvious and arrogant[...]. Often it comes to us with the simple plea to be reasonable.
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I thought a forest was made up entirely of trees, but now I know that the foundation lies below ground, in the fungi.
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A very poor kid came up to me after a talk and said 'I want to go blow up a factory.' I asked how old he was and he said 17. I said 'have you ever had sex?' He said 'no.' I said 'just remember if you get caught you aren't going to have sex for twenty years at least.' That's not saying that one person having sex is worth the salmon. I'm not saying it's a reason not to act, I'm saying don't be stupid.
Derrick Jensen
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Quote of the day
Nobody ever did anything very foolish except from some strong principle.
William Lamb, 2nd Viscount Melbourne
Derrick Jensen
Born:
December 19, 1960
(age 63)
Bio:
Derrick Jensen is an American author and radical environmentalist living in Crescent City, California. According to Democracy Now!, Jensen "has been called the poet-philosopher of the ecological movement."
Known for:
Endgame (2006)
A Language Older Than Words (2000)
The Culture of Make Believe (2002)
The Myth of Human Supremacy (2015)
Most used words:
police
hope
behavior
language
live
land
power
culture
economic
civilization
year
peace
sex
living
system
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