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Theory is great (I have done my best to contribute to it), but theory is not the world. The reality is that theory is the ways that we make sense of things, but they are not the things themselves. Instead of taking this approach, of trying for the most coherent general critique of “society,” or trying to find the “correct” ideology, we should be far more concerned with the dynamics that exist around us.

— Ungovernability by Tom Nomad (Page 155)

Rather, home was the place that you had decided to be, had decided you could exist in, and had decided that you were going to act within. It was an encouragement <…> to deal with the existence of a community, not as a space of agreement, but as a space in which we make our lives in communication with one another.

— Ungovernability by Tom Nomad (Page 156)

Above all, we need to resist the tendency of reacting to everything the administration does, every outrage, every insult. It is tempting to want to stay in that reactionary mode, constantly driven forward by a steady stream of anger. But, in a situation like this, that will blind us. We need to be looking, examining, at how these operations occur where we are. "is means doing the research to understand the state and violent economic forces; trying to generate friction in their operation; and seizing and transforming the space left behind as the social services state retreats. "at fight best happens where we live, in the communities we know and the streets we traverse frequently.

— Ungovernability by Tom Nomad (Page 179)

At most we are a force of antagonism, of insurgency, acting against the state or warlords when possible, undermining its ability to function logistically. But, we always must remember, revolts tend to occur in those moments when the lines that separate those of us that are antagonists now from the street fighters of the future breaks down. It is not radicals that make revolts, it is the radicalization of those that fell outside of that category.

— Ungovernability by Tom Nomad (Page 91)

Instead of a perfect world, or one that we build in the smooth clouds of conceptual thought, what we are fighting for is the ability to determine what our lives look like, in concert with others, in every given moment. To live as the world evolves as a result of our actions, and to be able to maintain the ability to defend ourselves against those that would want to impose their world on us.

— Ungovernability by Tom Nomad (Page 84)

The scale of revolutionary theory is the world and history, there is no outside, everything falls within its purview to the degree it is successful. When we reject the state or the nation, grand human historical missions, the city or the county, the administrative boundary, as the inherent scale of the political, all of a sudden politics can occur at a different scale.

— Ungovernability by Tom Nomad (Page 82 - 83)

It is easy enough to answer absurd questions in the abstract, about who is going to fix streets, or take out the trash, or do dishes. But, really, if we are honest with ourselves, we know all of this is just hot air; frantic attempts to answer meaningless questions about futures that have not occurred, within worlds that are assumed to be totalized and totalizing… The reality of any event worth being called a revolution is that it is successful to the degree that we decenter the terms that were imposed on life and learn to make sense of things in new, unexpected ways. It is a scenario in which life, as it existed, does not make sense any longer, and that we need to develop new understandings of living.

— Ungovernability by Tom Nomad (Page 52)

Единство Церкви определяется единством Бога и единством людей с Ним. Это не человеческий сговор о том, чтобы остаться неразрывно друг с другом, — такое единство разбилось бы давным-давно, и оно не было бы творческим, оно было бы постоянным колебанием. Единство Церкви покоится в единстве Бога. Уже богословы древности говорили (как говорят и богословы современности), что учение о Святой Троице – это учение о совершенном обществе: о Трех, Которые являются Единством, и о Единстве, Которое выражается в Троичности. Это образ, к которому призвана Церковь. И постольку, поскольку Церковь как бы содержима в этом образе, поскольку Христос сказал: «Я в Отце Моем, и вы во Мне, и Я в вас» (Ин. 14:20), то Церковь в этом отношении уже является единством, — и вместе с тем единством в становлении; единством, которого ничто не может разрушить или поколебать, куда не могла бы вкрасться трещина, и вместе с этим в плане человеческом в ней есть некая разъединенность еще не слившегося человечества.

— Дом Божий by Антоний (Блум), митрополит Сурожский (Page 40 - 41)

In the Roman Catholic tradition, there is a word for the transformative interaction between religion and secular modernity: aggiornamento. It was used by Pope John XXIII in 1959 during his announcement of the Second Vatican Council and signified the future Council’s desire to make Catholicism catch up with the spirit of the age. This historical context has determined the meaning of aggiornamento until today: the religious-secular interaction encapsulated in the term is interpreted as one of modernizing and opening up to the secular, liberal, and democratic order. The analysis in this book shows that there is also a second option: aggiornamento in the direction of conservatism. This second option is often dismissed in the literature as fundamentalism, but the concept of fundamentalism functions like blinders: it dismisses religious conservative positions as reactive, antimodernist, and obscurantist resistance to the progressive march of liberal modernity. In the case of Russian Orthodoxy, such a perspective blinds the observer to the novelty of Russian social conservatism.

— The Moralist International by Kristina Stoeckl, Dmitry Uzlaner (Orthodox Christianity and Contemporary Thought) (Page 8)

Но известно, — и я без малейших колебаний утверждаю, что это факт, — что по крайней мере два революционера, Андриан Михайлов и Рысаков, были подвергнуты пытке электричеством.

— Тюрьмы, ссылка и каторга в России by Peter Kropotkin (Page 14)