Language, the unconscious, the parents, the symbolic order: these terms in Lacan are not exactly synonymous, but they are intimately allied. They are sometimes spoken of by him as the ‘Other’ – as that which like language is always anterior to us and will always escape us, that which brought us into being as subjects in the first place but which always outruns our grasp. We have seen that for Lacan our unconscious desire is directed towards this Other, in the shape of some ultimately gratifying reality which we can never have; but it is also true for Lacan that our desire is in some way always received from the Other too. We desire what others – our parents, for instance – unconsciously desire for us; and desire can only happen because we are caught up in linguistic, sexual and social relations – the whole field of the ‘Other’ – which generate it. . Terry Eagleton
When someone loves you, the way they talk about you is different. You feel safe and comfortable.
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Jess C. Scott
Sex is the consolation you have when you can't have love
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Unknown
Those sweet lips. My, oh my, I could kiss those lips all night long. Good things come to those who wait.
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Jess C. Scott
Desiring another person is perhaps the most risky endeavor of all. As soon as you want somebody–really want him–it is as though you have taken a surgical needle and sutured your happiness to the skin of that person, so that any separation will now cause...
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Elizabeth Gilbert
I desire to be with you. I miss you. I feel lonely when I can't see you. I am obsessed with you, fascinated by you, infatuated with you. I hunger for your taste, your smell, the feel of your soul touching mine.
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Jack Llawayllynn
More Quotes By Terry Eagleton
After all, if you do not resist the apparently inevitable, you will never know how inevitable the inevitable was.
In the pragmatist, streetwise climate of advanced postmodern capitalism, with its scepticism of big pictures and grand narratives, its hard-nosed disenchantment with the metaphysical, 'life' is one among a whole series of discredited totalities. We are invited to think small rather than big — ironically,...
Not all of Derrida's writing is to everyone's taste. He had an irritating habit of overusing the rhetorical question, which lends itself easily to parody: 'What is it, to speak? How can I even speak of this? Who is this "I" who speaks of speaking?
[God] is a kind of perpetual critique of instrumental reason.
All communication involves faith; indeed, some linguisticians hold that the potential obstacles to acts of verbal understanding are so many and diverse that it is a minor miracle that they take place at all.
