Dafenÿ D

“Happiness is strange; it comes when you are not seeking it. When you are not making an effort to be happy, then unexpectedly, mysteriously, happiness is there, born of purity, of a loveliness of being.”
― J. Krishnamurti

“Can I say something?'
'Go on'
'I'm a little drunk'
'Me too. That's okay.'
'Just....I missed you, you know.'
'I missed you too.'
'But so, so much, Dexter. There were so many things I wanted to talk to you about, and you weren't there-'
'same here.'
'I tell you what it is. It's.....When I didn't see you, I thought about you every day, I mean EVERY DAY in some way or another-'
'same here.'
'-Even if it was just "I wish Dexter could see this" or "Where's Dexter now?" or "Christ that Dexter, what an idiot", you know what I mean, and seeing you today, well, I thought I'd got you back - my BEST friend. And now all this, the wedding, the baby- I'm so happy for you, Dex, but it feels like I've lost you again.'-

-'You know what happens you have a family, your responsibilities change, you lose touch with people'
'It won't be like that, I promise.'
'Do you?'
'Absolutely'
'You swear? No more disappearing?'
'I won't if you won't.'
Their lips touched now, mouths pursed tight, their eyes open, both of them stock still. The moment held, a kind of glorious confusion.”
― David Nicholls, One Day

“[L]iberals insist that children should be given the right to remain part of their particular community, but on condition that they are given a choice. But for, say, Amish children to really have a free choice of which way of life to choose, either their parents’ life or that of the “English,” they would have to be properly informed on all the options, educated in them, and the only way to do what would be to extract them from their embeddedness in the Amish community, in other words, to effectively render them “English.” This also clearly demonstrates the limitations of the standard liberal attitude towards Muslim women wearing a veil: it is deemed acceptable if it is their free choice and not an option imposed on them by their husbands or family. However, the moment a woman wears a veil as the result of her free individual choice, the meaning of her act changes completely: it is no longer a sign of her direct substantial belongingness to the Muslim community, but an expression of her idiosyncratic individuality, of her spiritual quest and her protest against the vulgarity of the commodification of sexuality, or else a political gesture of protest against the West. A choice is always a meta-choice, a choice of the modality of choice itself: it is one thing to wear a veil because of one’s immediate immersion in a tradition; it is quite another to refuse to wear a veil; and yet another to wear one not out of a sense of belonging, but as an ethico-political choice. This is why, in our secular societies based on “choice,” people who maintain a substantial religious belonging are in a subordinate position: even if they are allowed to practice their beliefs, these beliefs are “tolerated” as their idiosyncratic personal choice or opinion; they moment they present them publicly as what they really are for them, they are accused of “fundamentalism.” What this means is that the “subject of free choice” (in the Western “tolerant” multicultural sense) can only emerge as the result of an extremely violent process of being torn away from one’s particular lifeworld, of being cut off from one’s roots.”
― Slavoj Žižek, Living in the End Times

“There is a wonderful expression in Persian, war nam nihadan, which means "to murder somebody, bury his body, then grow flowers over the body to conceal it”
― Slavoj Žižek, The Year of Dreaming Dangerously