Hooks, B. (2000). All about love : new visions (1st ed.). William Morrow.
Hooks, B. (2000). All about love : new visions (1st ed.). William Morrow.
「我們選擇愛的那一刻，我們就開始反對支配，反對壓迫。我們選擇愛的那一刻，我們就開始朝向自由，採取解放自己和他人的行動。這樣的行動就是愛的證明，它作為自由的實踐。」
「我們選擇愛的那一刻，我們就開始反對支配，反對壓迫。我們選擇愛的那一刻，我們就開始朝向自由，採取解放自己和他人的行動。這樣的行動就是愛的證明，它作為自由的實踐。」
「柳俊江(1981-2024)在書中寫道，『遺忘，不一定是自然現象。因為時間，記憶消退。因為創傷，選擇忘記。因為謊言，焦點模糊。因為利益，竄改歷史』。記憶和真相是長期的道德戰場，是群體和個人身份與主體性的永恆鬥爭，更是社會變革與否的希望所在。」
全能自恋 (omnipotent narcissism)是精神分析里的一个概念，指个体在心理上体验到自己具有近乎全能的力量，仿佛自己的愿望、思想和意志能够决定现实，而不必真正面对外部世界的独立性与限制。
全能自恋有三个维度：
认为自己的愿望可以决定现实
在婴儿心理发展的早期，婴儿尚未充分区分自身与外部世界。当需要得到满足时，婴儿可能体验到一种幻想：仿佛只要自己有所渴望，满足就会随之而来。
例如，婴儿感到饥饿，照料者随即提供食物。婴儿尚不能理解照料者是一个具有独立意志的人，因而可能在心理上体验到一种原初的全能感。
随着发展，个体逐渐认识到：外部世界有自己的规律，其他人有独立的意志，愿望并不必然实现。
把全能感作为心理防御来维持自我的完整性
如果全能感没有得到充分的心理修正，它在成年后的某些表现可能是：
把他人的不同意见理解为对自己的否定，而不是独立的判断；
认为只要自己动机良善、付出足够多，别人就理应按照自己的期待回应;
难以接受他人拒绝自己，因为拒绝意味着他人并不受自己的意愿支配。
由于无法承认他人不是自己心理世界的延伸，而是拥有独立欲望、判断和边界的主体；只能通过夸大的全能自我感充当一种心理防御屏障，使个体得以避免痛苦地意识到人类自身的局限性、脆弱性或渺小感。
零和式责任归因
由于一切都围绕着全能的自我形象展开，任何失败要么被内化为个人的彻底崩溃，要么被完全归咎于他人，且将他人视为怀有恶意且能力低下的人。
Takeaway: A proportion of adults display the psychological traits of the omnipotent narcissism stage. Despite having reached chronological adulthood, their psychological development is stuck at an infantile stage. They operate on the belief that their desires can and should determine reality. Once a desire arises, the invisible "caregivers" in their social ecosystem (e.g. partners, colleagues, and other relational peers or subordinates) are expected to satisfy it immediately. When their desires are denied, they fail to recognize this as a reflection of the autonomous boundaries of other people who are not their default 'caregivers'. To the contrary, they interpret it as a personal failure, which leads to the distress of a wounded ego and damaged self-esteem. They resort to defensive psychological strategies, such as inflating their own achievements and efforts or degrading others as malicious or incompetent, to alleviate this distress.
Caring is a distinct kind of labor that involves empathy and centers the needs of others, and essentially involves one in a personal relationship between caregiver and the receiver of care......caring labor must be (at least in part) either given voluntarily or coercively taken from the caregiver. Paid and unpaid labor, as we have seen, is much more often done by women. Caring attitudes indicate warmth, fellow feeling, a desire to make the receiver of care happy, even love, infuse many kinds of affective, domestic, and health or hygiene-related labor, and particularly unpaid household labor......Women appear to naturally prefer to do more than their equal share of unpaid caring labor and lower-paid caring labor. But even if it were true that women are natural caregivers, if women are paid less and expected to do more hours of labor because of their gendered preference or greater capacity for caring work, this is problematic from a perspective of justice. Feminist theory reveals that the gendered nature of caring labor as voluntarily chosen (by women) is socially constructed and maintained through oppressive force.