Simon Critchley Quotes

It's complicated. On the one hand we're killer apes, and on the other hand we have this metaphysical longing.

For me, philosophy is an activity of thought that is common to human beings. Human beings at their best.

Just to say "Well, God is dead" in one breath is to say, in another, that nothing means anything. This is the moment of nihilism. Nihilism is the affirmation of meaninglessness.

I've always been very keen on Pascal, and what I'm most keen on in Pascal is his emphasis upon human wretchedness. He has a phrase which goes something like 'Anxiety, boredom and inconstancy, that is the human condition' and I've always been very partial to that.

Also, rights are not things that are given in the heavens. Rather, they are levers for political articulations, which enables what was previously invisible to become visible.

I think that when people are at their best, when they are thinking, reflecting, cogitating, then they are doing philosophy. So I don't see philosophy as an academic enterprise.

The culture of irony is the culture of postmodernism, which I would furiously want to denounce. We have to act ethically and politically. Irony is a defensive position, against reality. It always knows what to think about reality. The idea of commitment and engagement is central to me, which is not ironic.

The yearning for the common good comes from the refusal to accept that perhaps Americans have very little in common apart from the elements of a sometimes successful civil religion based around a sentimental, indeed sometimes teary-eyed, attachment to the constitution and a belief in the quasi-divine wisdom of the founding fathers.

The thing about humour is that the super-ego is also at play, so what interested me, particularly in the last chapter which is key to the book -and no one seems to have picked this up in writings on Freud - is that, in the later Freud, the essence of humour is the ability to look at myself and find myself ridiculous. That makes me laugh.

Death makes cynics of us all

My body was a buzzing antenna into which radio waves flooded from the entire cosmos. I was the living switchboard of the universe. My skull was a magnetized globe.

My favourite writer is Beckett and I keep going back to wallow in his work like a deep pool of dark humour or like an oxygen tank when you can't breath in a world consumed by piety, hypocrisy and self-satisfaction.

We might even define the human as a dynamic process produced by a series of identifications and misidentifications with animality.

Philosophy for me is essentially atheistic. Now that's an anxious atheism. It's an atheism that is anxious because it inhabits questions that were resolved religiously in the pre-modern period.

There are two forms of disappointment that interest me: religious and political disappointment. Religious disappointment flows from the realization that religious belief is not an option for us. Political disappointment flows from the fact that there is injustice - that we live in a world that is radically unjust and violent, where might seems to equal right, where the poor are exploited by the rich, etc.

The current situation with regard to theory is odd and maybe defined by a paradox.

The denial of death is self-hatred.

Now, if laughter is proper to the human being, then the human being who does not laugh invites the charge of inhumanity, or at least makes us somewhat suspicious.

Zeno gave his lectures on the stoa, the covered walkways or porticos that surrounded the Athenian marketplace. His followers were first called Zenonians and later Stoics. He presided over his school for fifty-eight years and the manner of his death at the age of ninety-eight is bizarre. One day, as he was leaving the school, he tripped and fell, breaking a toe. Lying there in pain, he struck the ground with his fist and quoted a line from the Niobe of Timotheus, "I come of my own accord; why then call me?" He died on the spot through holding his breath.

For Habermas, scientism means science's belief in itself: that is, 'the conviction that we can no longer understand science as one form of knowledge, but rather must identify knowledge with science'.

If I had a religious experience, what I know for sure is that I would stop doing philosophy and would start doing religion, teaching classes in religion, preaching in a local church. That is fine and noble activity. But I do not feel entitled to engage in it. So for me philosophy is my fate.

There's a floating distraction in the contemporary world, life at a distance enabled by technology. I want people to commit at the level of their subjectivity. The idea of subjective commitment is at the core of ethics, something that divides the self from itself. I become an ethical self. I cannot meet that ideal, I cannot fulfill it, it divides me from myself and it makes me strive harder. This ideal subjective ethical drive is at the heart of an absolutely earnest, radical politics that insists that people will be able to engage with each other, and they're lifted from irony at that point.

In relation to the question of hope, I think the only hope we have is hope against hope. We hope for a better world. But of course we can do better than just hope.

Philosophy is the art of dying.Philosophy is an activity that has always been concerned with how one seizes hold of one's mortality, and I see myself continuing a very ancient tradition that goes back to Socrates and Epicurus, which is that to be a philosopher is to try and learn how to die. In learning how to die, one learns how to live.

It is so ridiculous to limit oneself to one version of the truth.

In the US, what passes for Christianity - and it is, to say the least, a highly perverse, possessive individualist and capitalist version of what I would see as Christ's messianic ethical communism, to say the least - is a new civil religion, a civil religion of freedom.

For me philosophy begins with these experiences of disappointment: a disappointment at the level of what I would think of as "meaning," namely that, given that there is no God, what is the meaning of life? And, given that we live in an unjust world, how are we to bring about justice?

Shore up the mean with reverence and terror. But never banish terror from the gates of the state. The stronger the fear, the stronger the reverence for the just, the stronger your country's wall and the city's safety.

The influence of being in New York, made me realize a lot of the ethical and political ideas I want to push or promote are best articulated within an anarchist program.

Philosophy isn't programmed into us, and a lot of the forces of our culture steadfastly work against it. Philosophy, for me, is a way of resisting the nihilism of the present by making, creating, affirming. By going on.

The only answer to the question of the meaning of life has to begin from the fact of our human finitude, of our vulnerability and our fallibility.

We live in a world that is dominated by science. And that's not a bad thing - not at all. But one of the problems with the scientific worldview is that it leads human beings to have an overwhelmingly theoretical relationship to the world. For example, I no longer accept my being in the world practically and then try to describe that or elucidate that; rather, I see the world theoretically as colors and objects and representations which are fed through my retina into the brain.

I guess what happens to a lot of people as they get older is that they get more conservative, but with me, the opposite is the case.

We must believe, but we can't believe. Perhaps this is the tragedy that some of us see in Obama: a change we can believe in and the crushing realisation that nothing will change.

Christianity in the West, opens up a perspective of depth into what it means to be a self. And that depth of the self is something that is experienced in the sight of God. So that the great thinkers of self and subjectivity are Paul and Augustine. They look at the self from the perspective of God and they find themselves wretched and interesting. Constituted by conflictual desires.

So, I am a b*stard, and the English are b*stards. But the really bad news is that you are too. My vision of Europe would be Europe of b*stards for whom the question of legitimacy was a site of endless struggle and contestation ...

Never to be outdone, my wife, who also happens to be a psychoanalyst and therefore a specialist in ambivalence, wrote the following to me: 'Dear Simon, Break a leg, or all your legs. I better brake fast. With all my love-hate, Jamieson (who is about to drive us off a cliff)