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As Lisa Le Feuvre writes, “Failure, by definition, takes us beyond assumptions about what we think we know” and “the embrace of failure can become an act of bravery, of daring to go beyond normal practices and enter a realm of not- knowing” (13). Judith Halberstam explains that “as a practice, failure recognizes that alternatives are embedded already in the dominant and that power is never total or consistent” (88). This exploitation also offers clear resonance with disability studies theory. Halberstam argues that “while failure certainly comes accompanied by a host of negative affects, such as disappointment, disillusionment, and despair, it also provides the opportunity to” critique the belief that “suc-cess happens to good people and failure is just a consequence of a bad attitude rather than structural conditions” (3). She argues that “under certain circumstances failing, losing, forgetting, unmaking, undoing, unbecoming, not knowing may in fact offer more creative, more coop-erative, more surprising ways of being in the world” (2– 3). Failure can reveal structural ableism and other forms of entrenched oppression while making space for other ways of knowing and learning.

— Academic Ableism by Jay T Dolmage (Page 184)

Wortwörtlich ist die Bedeutung von amateurism: eine »Aktivität, welche geleitet wird von Fürsorge und Liebe« (Said 1994a: 61). Die heutigen Intellektuellen sollen Said zufolge Amateure sein, die sich nicht in Sorge darüber zeigen sollten, ob das von ihnen Gesagte den Leuten gefällt oder wie sie Profit daraus schlagen können. Ihre Praxis solle dagegen idealiter eine ethische sein, die von dem Willen geleitet wird, etwas verändern zu wollen und mithin vom Wunsch getragen ist, soziale Verantwortung zu übernehmen (vgl. ebd.: 61 f.). Verärgert bemerkt er, dass »heutige Intellektuelle […] eher […] Literaturprofessoren und -professorinnen mit einem sicheren Einkommen und keinem Interesse an einer Auseinandersetzung mit der Welt außerhalb des Seminarraums [sind]. Solche Individuen […] schreiben esoterische und barbarische Prosa, die vor allem auf akademische Förderung und nicht auf soziale Veränderung abzielen.« (Ebd.: 53) Said erscheint dies verdächtig.

— Postkoloniale Theorie by María do Mar Castro Varela, Nikita Dhawan (Page 144)

But a life of being understood without any uncomfortable conversations does not exist for anyone. Talking and listening are the only sure ways to make intentions clear.

— Ace: What Asexuality Reveals about Desire, Society, and the Meaning of Sex by Angela Chen (Page 174)

For Zee, sex goes from "vaguely amusing" to "deeply chore-like" after the first two weeks of a relationship. Sex isn't repulsive, but it's a hobby other people have that Zee doesn't care for, like bowling.

— Ace: What Asexuality Reveals about Desire, Society, and the Meaning of Sex by Angela Chen (Page 169)

As long as people don't know about asexuality - hell, forget about the label, so long as they don't know that saying no forever and for any reason and in any context is okay - sex education, sex therapy, and popular depictions of sex are incomplete and people don't have the relevant information to fully consent.

— Ace: What Asexuality Reveals about Desire, Society, and the Meaning of Sex by Angela Chen