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Compassion is an unstable emotion. It needs to be translated into action, or it withers. The question of what to do with the feelings that have been aroused, the knowledge that has been communicated. If one feels that there is nothing ‘we’ can do — but who is that ‘we’? — and nothing ‘they’ can do either — and who are ‘they’ — then one starts to get bored, cynical, apathetic.
— Susan Sontag, Regarding the Pain of Others.
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We live our lives, do whatever we do, and then we sleep - it’s as simple and ordinary as that. A few jump out of windows or drown themselves or take pills; more die by accident; and most of us, the vast majority, are slowly devoured by some disease or, if we’re very fortunate, by time itself. There’s just this for consolation: an hour here or there when our lives seem, against all odds and expectations, to burst open and give us everything we’ve ever imagined, though everyone but children (and perhaps even they) knows these hours will inevitably be followed by others, far darker and more difficult. Still, we cherish the city, the morning; we hope, more than anything, for more.
— Michael Cunningham, The Hours. 
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Self Portrait with Fried Eggs (1996), Sarah Lucas.

Self Portrait with Fried Eggs (1996), Sarah Lucas.

Fear is of danger, terror is of violence. I can be terrified of thunder, but not horrified by it. And isn’t it the case that not the human horrifies me, but the inhuman, the monstrous? Very well. But only what is human can be inhuman. Can only the human be monstrous? If something is monstrous, and we do not believe that there are monsters, then only the human is a candidate for the monstrous. If only humans feel horror (if the capacity to feel horror is a development of the specifically human biological inheritance), then maybe it is a response specifically to being human. To what, specifically, about being human? Horror is the title I am giving to the perception of the precariousness of human identity, to the perception that it may be lost or invaded, that we may be, or may become something other than we are, or take ourselves for; that our origins as human beings need accounting for, and are unaccountable.

- Stanley Cavell

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One can say that we perceive the things themselves, that we are the world that thinks itself or that the world is at the heart of our flesh. In any case, once a body-world relationship is recognized, there is a ramification of my body and a ramification of the world and a correspondence between its inside and my outside, between my inside and its outside.
— Maurice Merleau-Ponty, The Visible and the Invisible (via poeticsofdeath)