“Women have served all these centuries as looking-glasses possessing the magic and delicious power of reflecting the figure of man at twice its natural size.”
“Since the dawn of military aviation, birds of prey had been thought of as warplanes made flesh: beings of aerodynamic, predatory perfection. Hawks fly and hunt and kill: aircraft do the same. These similarities were seized upon by military propagandists, for they made air warfare, like hawks, part of the natural order of things. Falconry’s medieval glamour played its part, too, and soon hawks and aeroplanes were deeply entangled in visions of war and national defence. There’s an extraordinary example of this in Powell and Pressburger’s 1944 film A Canterbury Tale. In the opening scenes a party of Chaucerian pilgrims cross the downs on the way to Canterbury. A knight unhoods a falcon and casts it into the air. The camera lingers on its flickering wings—a quick cut—and the falcon’s silhouette becomes a diving Spitfire. We see the knight’s face again. It is the same face, but now it wears the helmet of a modern soldier as it watches the Spitfire above. The sequence is powered by the myth of an essential Britishness unchanged through the ages, and it shows how powerfully hawks could marry romantic medievalism with the hard-edged technology of modern war. ”
“We have advanced from canoes to galleys to steamships to space shuttles—but nobody knows where we’re going. We are more powerful than ever before, but have very little idea what to do with all that power. Worse still, humans seem to be more irresponsible than ever. Self-made gods with only the laws of physics to keep us company, we are accountable to no one. We are consequently wreaking havoc on our fellow animals and on the surrounding ecosystem, seeking little more than our own comfort and amusement, yet never finding satisfaction.
Is there anything more dangerous than dissatisfied and irresponsible gods who don’t know what they want?”
“...in order to establish such complex organizations, it’s necessary to convince many strangers to cooperate with one another. And this will happen only if these strangers believe in some shared myths. It follows that in order to change an existing imagined order, we must first believe in an alternative imagined order. In order to dismantle Peugeot, for example, we need to imagine something more powerful, such as the French legal system. In oder to dismantle the French legal system we need to imagine something even more powerful, such as the French state. And if we would like to dismantle that too, we will have to imagine something yet more powerful. There is no way out of the imagined order. When we break down our prison walls and run towards freedom, we are in fact running into the more spacious exercise yard of a bigger prison.”