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This enigmatic multiple displacement of the frontier clearly demonstrates that in the case of the Balkans we are dealing not with any real geography but with an imaginary cartography which projects onto the real landscape its own shadowy, often disavowed, ideological antagonisms, just as Freud claimed that the localization of the hysteric's conversion symptoms project on to the body the map of another, imaginary anatomy. The Fragile Absolute by Slavoj Zizek, p. 4.

According to the media when –at a recent meeting of the leaders of the great Western powers, dedicated to the politico-ideological notion of the 'Third Way'– the Italian Prime Minister Massimo d'Alema said that one should not be afraid of the word 'socialism', Clinton –and following him, Blair and Schröder– could not restrain themselves, and openly burst out laughing. —TFA, p. 62.

It is precisely in order to emphasize the suspension of the social hierarchy that Christ (like Buddha before him) addresses in particular those who belong to the very bottom of the social hierarchy, the outcasts of the social order (beggars, prostitutes...) as the privileged and and exemplary members of his new community. —TFA, p. 123.

We can see here how thoroughly heterogenous is the Christian stance to that of pagan wisdom: in clear contrast to the ultimate horizon of pagan wisdom, the coincidence of opposites (the universe is the abyss of the primordial Ground in which all 'false' opposites – of Good and Evil, of appearance and reality, up to the very opposition of wisdom itself and the folly of being caught up in the illusion of maya – coincide), Christianity asserts as the highest act precisely what pagan wisdom condemns as the source of Evil: the gesture of separation, of drawing the line, of clinging to an element that disturbs the balance of All. —TFA, p. 121.

One can easily see how this solution enables us to break the vicious cycle of the superego: the Christian logic of 'even if you only thought of it, you are already as guilty as if you had committed the act' relies on the guilt feeling; it involves the superego paradox of 'the more you repress your transgressive desire in order to obey the Law, the more this desire returns in your thoughts and obsesses you; consequently, the guiltier you are'. —TFA, p. 141.

The Middle East: A Brief History of the Past 2,000 Years by Bernard Lewis

The debate was opened in official Ottoman memoranda at the beginning of the eighteenth century, and for a long time was confined an inner circle of Ottoman officials, officers, and intellectuals, while the great mass of the population, more particularly in the inner provinces of the empire, remained blissfully unaware of the changed world situation. ~p. 277