It is clear that this attitude must lead to a rejection of the applicability of science or of reason to the problems of social life - and ultimately, to a doctrine of power, of domination and submission. (2/2)

— Karl Popper, The Open Society and Its Enemies, p. 38

...they were sick as because they were poor, unwanted, or disturbing to others. (5/5)

— Thomas Szasz, The myth of mental illness, p. 40

Most of Charcot’s hospitalized patients, whether those with or without organic neurological diseases—and, as we shall see, it was often extremely difficult to make this distinction at that time—were hospitalized not so much because... (4/5)

In short, there was nothing therapeutic, in the contemporary medical sense of this word, about much of his work. (3/5)

Charcot, moreover, was not just a physician in private practice. He was also a professor of pathological anatomy at the Sorbonne, and, as such, his duties were educational and scientific; in addition he was a physician in charge of the care of patients at the Salpêtrière. (2/5)

...methodological difference between morality and science. (2/2)

— Richard Rorty, Consequences of Pragmatism, p. 163

The natural inequality of men is one of the reasons for their living together, for their natural gifts are complementary. Social life begins with natural inequality, and it must continue upon that foundation (7/7)

— Karl Popper, The Open Society and Its Enemies, p. 114

Greeks and barbarians are unequal by nature; the opposition between them corresponds to that between natural masters and natural slaves. (6/7)

[...] Reacting against this great humanitarian movement-the movement of the 'Great Generation', as I shall call it later (chapter 10)-Plato, and his disciple Aristotle, advanced the theory of the biological and moral inequality of man. (5/7)

Thus laws which protect the weak are not merely arbitrary but artificial distortions of the true natural law that the strong should be free and the weak should be his slave. (4/7)

[...] One of the first to put forward this naturalism was the poet Pindar, who used it to support the theory that the strong should rule. He claimed that it is a law, valid throughout nature, that the stronger does with the weaker whatever he likes. (3/7)

...from which we can derive such norms. [...] Thus it seems that just as there are realities behind appearances, so behind our arbitrary conventions there are some unchanging natural laws and especially the laws of biology. (2/7)

That is, feminism, like science, is a myth, a contest for public knowledge. (2/2)

— Donna Haraway, Simians, Cyborgs, and Women, p. 109

...mundo. Pois esse gozo é uma forma de afirmação do descentramento e da despossessão. Ele é o colapso das ilusões de identidade do sujeito e a base libidinal para a abertura àquilo que não porta sua própria imagem. (2/2)

— Vladimir Safatle, Maneiras de transformar mundos, p. 68

Analysis consists precisely in getting her to speak. [...] If he speaks, he is cured of his silence, obviously. But this does not tell us anything about why he began to speak. (3/3)

— Jacques Lacan, The Four Fundamental Concepts of Psychoanalysis, p. 11

...to speak, and this effect proceeds from a type of intervention that has nothing to do with a differential feature. (2/3)

Lesbian society destroys women as a natural group (5/5)

— Donna Haraway, Simians, Cyborgs, and Women, p. 183