Envy, propelled by fear, can be even more toxic than anger, because it involves the thought that other people enjoy the good things of life which the envier can't hope to attain through hard work and emulation.
Look at the great tradition of Western political philosophy. Those people were all immersed in revolutionary movements. Most weren't career academics - often, they were too radical to be accepted in the academy. Rousseau's books were banned. Jeremy Bentham and John Stuart Mill couldn't hold academic positions because they were atheists.
Interpretation
What this quote means
This quote highlights the connection between revolutionary thought and political philosophy, emphasizing that many influential philosophers were marginalized by the academic establishment.
Martha Nussbaum points out that many of the key figures in Western political philosophy emerged from revolutionary contexts, often facing rejection from academic institutions due to their radical ideas or personal beliefs. This serves to illustrate how revolutionary movements can give rise to profound philosophical insights, suggesting that true progress often comes from outside traditional academic boundaries.
Themes
In practice
Example use cases
In a lecture about the role of philosophers in social movements, this quote can be used to emphasize the importance of revolutionary ideas.
More from Martha Nussbaum
All quotes →This is true across every single society; we project grossness onto a racial or gender subgroup or caste. A big part of social subordination and discrimination is to ascribe hyper-animality to other groups and use that as an excuse for subordinating them further.
Often, we feel helpless in lots of situations in our lives. The way anger gets a grip on us is it seems to be a way to extricate ourselves from helplessness.
Courses in the humanities, in particular, often seem impractical, but they are vital, because they stretch your imagination and challenge your mind to become more responsive, more critical, bigger.
I find so often, you know, just on a very mundane level; you've got a meeting and your child's acting in a school play. You can't do both things. And it's not simply that you can't do both, but whatever you do, you're going to be neglecting something that's really important.
There is no reason why an American scholar cannot by himself or herself develop an adequate understanding of another culture. And I don't find any reason to suppose that the birth within a culture automatically confers understanding.
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The spectacle is at the same time the mirage of self in the mirror of things.
You have a diasporic black world, and the only way to put it back together again is symbolic. It's like Humpty Dumpty. Whoever could edit the 'Encyclopedia Africana' would provide symbolic order to the fragments created over the past 500 years. That is a major contribution.
The community stagnates without the impulse of the individual. The impulse dies away without the sympathy of the community.
What then is truth? A movable host of metaphors, metonymies, and anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished, and which, after long usage, seem to a people to be fixed, canonical, and binding. Truths are illusions which we have forgotten are illusions — they are metaphors that have become worn out and have been drained of sensuous force.
Our most basic common link is that we all inhabit this planet. We all breathe the same air. We all cherish our children's future. And we are all mortal.
A man may be theologically knowing and spiritually ignorant.