Eglathren

“The contrast between genetic and environmental, between nature and nurture, is not a contrast between fixed and changeable. It is a fallacy of biological determinism to say that if differences are in the genes, no change can occur.”
― Richard C. Lewontin, Biology as Ideology: The Doctrine of DNA

“The study of abnormality is one of the main ways that power relations are established in society. When an abnormality and its corresponding norm are defined, somehow it is always the normal person who has the power over the abnormal.
The psychologist tells us about the madmen, the physician about the patients, the criminologist (or the legal theorist, or the politician) talks about the criminal, but we never expect to hear the latter talk about the former - what they have to say has already been ruled irrelevant, because by definition they have no knowledge (but that is code for not wanting them to have any power).”
― Lydia Alix Fillingham

“In the ensuing chapters, we will look in some detail at particular manifestations of the modern scientific ideology and the false paths down which it has led us. We will consider how biological determinism has been used to explain and justify inequalities within and between societies and to claim that those inequalities can never be changed. We will see how a theory of human nature has been developed using Darwin's theory of evolution by natural selection to claim that social organization is also unchangeable because it is natural. We will see how problems of health and disease have been located within the individual so that the individual becomes a problem for society to cope with rather than society becoming a problem for the individual. And we will see how simple economic relationships masquerading as facts of nature can drive the entire direction of biological research and technology.”
― Richard C. Lewontin

“A repressão perfeita é a que não é sentida por quem a sofre, a que é assumida, ao longo duma sábia educação, por tal forma que os mecanismos da repressão passam a estar no próprio indivíduo, e que este retira daí as suas próprias satisfações. E se acaso a mulher percebe a sua servidão, e a rejeita, como, a quem, identificar-se? Onde reaprender a ser, onde reinventar o modelo, o papel, a imagem, o gesto e a palavra quotidianos, a aceitação e o amor dos outros, e os sinais de aceitação e amor? Bem sei, antepassada Maria Ana, de que te queixavas, do que eras incapaz: de inventares sozinha a mãe, a heroína, a ideologia, o mito, a matriz, que te pusesse espessura e significado perante os outros, que até aos outros abrisse caminho, se não de comunicação, pelo menos de inquietação.”
― As Três Marias