“What we have witnessed in our own time is the death of universities as centres of critique. Since Margaret Thatcher, the role of academia has been to service the status quo, not challenge it in the name of justice, tradition, imagination, human welfare, the free play of the mind or alternative visions of the future. We will not change this simply by increasing state funding of the humanities as opposed to slashing it to nothing. We will change it by insisting that a critical reflection on human values and principles should be central to everything that goes on in universities, not just to the study of Rembrandt or Rimbaud.”

“When they first emerged in their present shape around the turn of the 18th century, the so-called humane disciplines had a crucial social role. It was to foster and protect the kind of values for which a philistine social order had precious little time. The modern humanities and industrial capitalism were more or less twinned at birth. To preserve a set of values and ideas under siege, you needed among other things institutions known as universities set somewhat apart from everyday social life. This remoteness meant that humane study could be lamentably ineffectual. But it also allowed the humanities to launch a critique of conventional wisdom.”

“The humanities should constitute the core of any university worth the name.”

“What we consume now is not objects or events, but our experience of them. Just as we never need to leave our cars, so we never need to leave our own skulls. The experience is already out there, as ready-made as a pizza, as bluntly objective as a boulder, and all we need to do is receive it. It is as though there is an experience hanging in the air, waiting for a human subject to come alone and have it. Niagara Falls, Dublin Castle and the Great Wall of China do our experiencing for us. They come ready-interpreted, thus saving us a lot of inconvenient labour. What matters is not the place itself but the act of consuming it. We buy an experience like we pick up a T-shirt.”

“The New Testament is a brutal destroyer of human illusions. If you follow Jesus and don't end up dead, it appears you have some explaining to do. The stark signifier of the human condition is one who spoke up for love and justice and was done to death for his pains. The traumatic truth of human history is a mutilated body.”

“Might not too much investment in teaching Shelley mean falling behind our economic competitors? But there is no university without humane inquiry, which means that universities and advanced capitalism are fundamentally incompatible. And the political implications of that run far deeper than the question of student fees.”

“Just as it looks as though the sun moves round the earth, so ordinary language seems to invert the relations between signifiers and signifieds, or words and their meanings. In everyday speech, it seems as though the word is simply the obedient transmitter of the meaning. It is as though it evaporates into it. If language did not conceal its operations in this way, we might be so enraptured by its music that, like the Lotus Eaters, we would never get anything done - rather as for Nietzsche, if we were mindful of the appalling butchery which produced civilised humanity, we would never get out of bed. Ordinary language, like history for Nietzsche or the ego for Freud, operates by a kind of salutary amnesia or repression. Poetry is the kind of writing which stands this inversion of form and content, or signifier and signified, on its feet again. It makes it hard for us to brush aside the words to get at the meanings. It makes it clear that the signified is the result of a complex play of signifiers. And in doing so, it allows us to experience the very medium of our experience.”