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It is an attempt to use my own doppelgänger experience—the havoc wreaked and the lessons learned about me, her, and us—as a guide into and through what I have come to understand as our doppelgänger culture. A culture crowded with various forms of doubling, in which all of us who maintain a persona or avatar online create our own doppelgängers—virtual versions of ourselves that represent us to others. A culture in which many of us have come to think of ourselves as personal brands, forging a partitioned identity that is both us and not us, a doppelgänger we perform ceaselessly in the digital ether as the price of admission in a rapacious attention economy.

— Doppelganger by Naomi Klein (4% - 5%)

We often think of dress as a costume: something that we put on over our internal self, which might reflect or obscure our true identity, but never reshape it. But while the distinction between ‘gender identity’ and ‘gender expression’ is a useful teaching tool, helping to underscore the point that we can’t tell anyone’s gender just from looking at them – I use it myself every time I deliver trans awareness training – the reality of our experience is often more complex. My own dress both reflects and reshapes my gender: sometimes it’s the case that I put on jewellery and a bright, fitted cardigan because I’m feeling less male and more non-binary on that particular morning, but sometimes the reverse is true. Both kinds of gendered experience are equally true for me: my gender isn’t less authentic because a pair of dangly earrings can change how it feels.

— Before We Were Trans by Kit Heyam (Page 149)

Depuis plus de trois siècles, la pensée occidentale s'est construite sur l'idée que les hommes, laissés à leurs tendances naturelles, ne visent à rien d'autre qu'à satisfaire aussi rationnellement que possible leurs propres intérêts, à fuir, autant qu'il est en eux, la peine, n'étant soucieux du bien d'autrui que dans la mesure où ils en retirent quelque avantage ou utilité. (..). Ce paradigme égoïste, formulé en leur temps par Hobbes, La Rochefoucauld, Mandeville, puis Bentham, domine de façon presque incontestée dans les sciences humaines contemporaines, qu'il s'agisse de la psychologie, de la sociologie, de la philosophie politique, pour ne rien dire de l'économie dont c'est là le principe anthropologique de base.

— Un si fragile vernis d'humanité by Michel Terestchenko (Page 9)