“Who controls the questions controls the answers. Who controls the answers controls reality.” – Luciano Floridi, “The New Grey Power”
Category: Lit & Crit
“Who controls the past controls the future. Who controls the present controls the past.” – George Orwell, 1984
“Only those who have allowed their own personality (and in particular their resentment, sadism, and hunger for power) to cloud their vision will fail to grasp the plain moral facts. One such plain moral fact is that it is better to be kind than to torture. Only such people will try to evade plain epistemological and metaphysical facts through sneaky philosophical maneuvers.” – Richard Rorty, Contingency, Irony, and Solidarity
“We need to make a distinction between the claim that the world is out there and the claim that the truth is out there. To say that the world is out there, that it is not our creation, is to say, with common sense, that most things in space and time are the effects of causes that do not include human mental states. To say that truth is not out there is simply to say that where there are no sentences there is no truth, that sentences are elements of human languages, and that human languages are human creations. Truth cannot be out there—cannot exist independently of the human mind—because sentences cannot so exist, or be out there. The world is out there, but descriptions of the world are not. Only descriptions of the world can be true or false. The world on its own—unaided by these describing activities of human beings—cannot. The suggestion that truth, as well as the world, is out there is a legacy of an age in which the world was seen as the creation of a being who had a language of his own. If we cease to attempt to make sense of the idea of such a nonhuman language, we shall not be tempted to confuse the platitude that the world may cause us to be justified in believing a sentence true with the claim that the world splits itself up, on its own initiative, into sentence-shaped chunks.” – Richard Rorty, Contingency, Irony, and Solidarity
“The musical standards of popular music were originally developed by a competitive process. As one particular song scored a great success, hundreds of others sprang up imitating the successful one. The most successful hits types, and ‘ratios’ between elements were imitated, and the process culminated in the crystallization of standards. Under centralized conditions such as exist today these standards have become ‘frozen.’ That is, they have been taken over by cartelized agencies, the final results of a competitive process, and rigidly enforced upon material to be promoted. Noncompliance with the rules of the game became the basis for exclusion. The original patterns that are now standardized evolved in a more or less competitive way. Large-scale economic concentration institutionalized the standardization, and made it imperative.” – Theodor W. Adorno, “On Popular Music”
“Popular music must simultaneously meet two demands. One is for stimuli that provoke the listener’s attention. The other is for the material to fall within the category of what the musically untrained listener would call ‘natural’ music: that is, the sum total of all the conventions and material formulas in music to which he is accustomed and which he regards as the inherent, simple language of music itself, no matter how late the development might be which produced this natural language. This natural language for the American listener stems from his earliest musical experiences, the nursery rhymes, the hymns he sings in Sunday school, the little tunes he whistles on his way home from school. All these are vastly more important in the formation of musical language than his ability to distinguish the beginning of Brahms’s Third Symphony from that of his Second. Official musical culture is, to a large extent, a mere superstructure of this underlying musical language, namely, the major and minor tonalities and all the tonal relationships they imply. But these tonal relationships of the primitive musical language set barriers to whatever does not conform to them. Extravagances are tolerated only insofar as they can be recast into this so-called natural language.” – Theodor W. Adorno, “On Popular Music”
“The notion of distraction can be properly understood only within its social setting and not in self-subsistent terms of individual psychology. Distraction is bound to the present mode of production, to the rationalized and mechanized process of labor to which, directly or indirectly, masses are subject. This mode of production, which engenders fears and anxiety about unemployment, loss of income, war, has its ‘nonproductive’ correlate in entertainment; that is, relaxation which does not involve the effort of concentration at all. People want to have fun. A fully concentrated and conscious experience of art is possible only to those whose lives do not put such a strain on them that in their spare time they want relief from both boredom and effort simultaneously. The whole sphere of cheap commercial entertainment reflects this dual desire. It induces relaxation because it is patterned and pre-digested. Its being patterned and pre-digested serves within the psychological household of the masses to spare them the effort of that participation (even in listening or observation) without which there can be no receptivity to art.” – Theodor W. Adorno, “On Popular Music”
“We are, doubtless, in the main logical animals, but we are not perfectly so. Most of us, for example, are naturally more sanguine and hopeful than logic would justify. We seem to be so constituted that in the absence of any facts to go upon we are happy and selfsatisfied; so that the effect of experience is continually to contract our hopes and aspirations. Yet a lifetime of the application of this corrective does not usually eradicate our sanguine disposition. Where hope is unchecked by any experience, it is likely that our optimism is extravagant. Logicality in regard to practical matters is the most useful quality an animal can possess, and might, therefore, result from the action of natural selection; but outside of these it is probably of more advantage to the animal to have his mind filled with pleasing and encouraging visions, independently of their truth; and thus, upon unpractical subjects, natural selection might occasion a fallacious tendency of thought.” – Charles Sanders Peirce, “The Fixation of Belief”
The tribulus grows on the wall,
And cannot be brushed away.
The story of the inner chamber
Cannot be told.
What would have to be told
Would be the vilest of recitals.
The tribulus grows on the wall,
And cannot be removed.
The story of the inner chamber
Cannot be particularly related.
What might be particularly related
Would be a long story.
The tribulus grows on the wall,
And cannot be bound together.
The story of the inner chamber
Cannot be recited.
What might be recited
Would be the most disgraceful of things.
– “Ts’ëang yew ts’ze,” The She King, or, The Book of Poetry (trans. James Legge)
In the wild there is a dead antelope,
And it is wrapped up with the white grass.
There is a young lady with thoughts natural to the spring,
And a fine gentleman would lead her astray.
In the forest there are the scrubby oaks;
In the wild there is a dead deer,
And it is bound round with the white grass.
There is a young lady like a gem.
Slowly; gently, gently;
Do not move my handkerchief;
Do not make my dog bark.
– “Yay yew sze keun,” The She King, or, The Book of Poetry (trans. James Legge)
Dropping are the fruits from the plum-tree;
There are seven of them left!
For the gentlemen who seek me,
This is the fortunate time!
Dropping are the fruits from the plum-tree;
There are three of them left!
For the gentlemen who seek me,
Now is the time.
Dropt are the fruits from the plum-tree;
In my shallow basket I have collected them.
Would the gentlemen who seek me
Speak about it!
– “P ’eaou yew mei,” The She King, or, The Book of Poetry (trans. James Legge)
“The rain is what comes down from above; but when ordinances are numerous as the drops of rain, this is not the way to administer government.” – The She King, or, The Book of Poetry (trans. James Legge)
“We rise at sunrise, / We rest at sunset, / Dig wells and drink, / Till our fields and eat;— / What is the strength of the emperor to us?” – “Song of the peasants in the time of Yaou”, The She King, or, The Book of Poetry (trans. James Legge)
“There are not only true or false solutions, there are also false questions. The task of philosophy is not to provide answers or solutions, but to submit to critical analysis the questions themselves, to make us see how the very way we perceive a problem is an obstacle to its solution.” – Slavoj Žižek, “Philosophy, the ‘unknown knowns,’ and the public use of reason”
“The changes in advanced democratic societies, which have undermined the basis of economic and political liberalism, have also altered the liberal function of tolerance. The tolerance which was the great achievement of the liberal era is still professed and (with strong qualifications) practiced, while the economic and political process is subjected to an ubiquitous and effective administration in accordance with the predominant interests. The result is an objective contradiction between the economic and political structure on the one side, and the theory and practice of toleration on the other. The altered social structure tends to weaken the effectiveness of tolerance toward dissenting and oppositional movements and to strengthen conservative and reactionary forces. Equality of tolerance becomes abstract, spurious. With the actual decline of dissenting forces in the society, the opposition is insulated in small and frequently antagonistic groups who, even where tolerated within the narrow limits set by the hierarchical structure of society, are powerless while they keep within these limits. But the tolerance shown to them is deceptive and promotes co-ordination. And on the firm foundations of a co-ordinated society all but closed against qualitative change, tolerance itself serves to contain such change rather than to promote it.” – Herbert Marcuse, “Repressive Tolerance”
“Withdrawal of tolerance from regressive movements before they can become active; intolerance even toward thought, opinion, and word, and finally, intolerance in the opposite direction, that is, toward the self-styled conservatives, to the political Right—these anti-democratic notions respond to the actual development of the democratic society which has destroyed the basis for universal tolerance. The conditions under which tolerance can again become a liberating and humanizing force have still to be created. When tolerance mainly serves the protection and preservation of a repressive society, when it serves to neutralize opposition and to render men immune against other and better forms of life, then tolerance has been perverted. And when this perversion starts in the mind of the individual, in his consciousness, his needs, when heteronomous interests occupy him before he can experience his servitude, then the efforts to counteract his dehumanization must begin at the place of entrance, there where the false consciousness takes form (or rather: is systematically formed)—it must begin with stopping the words and images which feed this consciousness. To be sure, this is censorship, even precensorship, but openly directed against the more or less hidden censorship that permeates the free media. Where the false consciousness has become prevalent in national and popular behavior, it translates itself almost immediately into practice: the safe distance between ideology and reality, repressive thought and repressive action, between the word of destruction and the deed of destruction is dangerously shortened.” – Herbert Marcuse, “Repressive Tolerance”
“In endlessly dragging debates over the media, the stupid opinion is treated with the same respect as the intelligent one, the misinformed may talk as long as the informed, and propaganda rides along with education, truth with falsehood. This pure toleration of sense and nonsense is justified by the democratic argument that nobody, neither group nor individual, is in possession of the truth and capable of defining what is right and wrong, good and bad. Therefore, all contesting opinions must be submitted to ‘the people’ for its deliberation and choice.” – Herbert Marcuse, “Repressive Tolerance”
“Censorship of art and literature is regressive under all circumstances. The authentic oeuvre is not and cannot be a prop of oppression, and pseudo-art (which can be such a prop) is not art. Art stands against history, withstands history which has been the history of oppression, for art subjects reality to laws other than the established ones: to the laws of the Form which creates a different reality—negation of the established one even where art depicts the established reality. But in its struggle with history, art subjects itself to history: history enters the definition of art and enters into the distinction between art and pseudo-art. Thus it happens that what was once art becomes pseudo-art.” – Herbert Marcuse, “Repressive Tolerance”
“Tolerance cannot be indiscriminate and equal with respect to the contents of expression, neither in word nor in deed; it cannot protect false words and wrong deeds which demonstrate that they contradict and counteract the possibilities of liberation. Such indiscriminate tolerance is justified in harmless debates, in conversation, in academic discussion; it is indispensable in the scientific enterprise, in private religion. But society cannot be indiscriminate where the pacification of existence, where freedom and happiness themselves are at stake: here, certain things cannot be said, certain ideas cannot be expressed, certain policies cannot be proposed, certain behavior cannot be permitted without making tolerance an instrument for the continuation of servitude.” – Herbert Marcuse, “Repressive Tolerance”
“Surely there was a time I might have trod / The sunlit heights, and from life’s dissonance / Struck one clear chord to reach the ears of God: / Is that time dead?” – Oscar Wilde, “Hélas”
“A man who sees inaction in action and action in inaction has understanding among men, disciplined in all actions he performs. The wise say a man is learned when his plans lack constructs of desire, when his actions are burned by the fire of knowledge. Abandoning attachment to fruits of action, always content, independent, he does nothing at all, even when he engages in action.” – Bhagavad Gita (trans. Barbara Stoler Miller)
“Literature helps us, as Nietzsche would have put it, to become what we are. The characters and situations that interest us in literature are for the most part characters and situations that capture aspects of ourselves and our situation. Literature helps us make sense of our lives, helps us to fashion an identity for ourselves.” – Richard A. Posner, “Against Ethical Criticism”
“Mean while declining from the Noon of Day, / The Sun obliquely shoots his burning Ray; / The hungry Judges soon the Sentence sign, / And Wretches hang that Jury-men may Dine.” – Alexander Pope, “The Rape of the Lock”
“The intellect of man is forced to choose / Perfection of the life, or of the work, / And if it choose the second must refuse / A heavenly mansion, raging in the dark.” – William Butler Yeats, “The Choice”
“Too long a sacrifice / Can make a stone of the heart.” – William Butler Yeats, “Easter 1916”
“Probably a majority of the best English, French, Russian, German, and American novels fall into one of several nonegalitarian classes: novels preoccupied with private themes (as they now strike us) often archaically conceived, such as adultery and manliness (for example, Lawrence, Hemingway, Ford Madox Ford, and Joyce); adventure novels (a class that overlaps the first); novels that despite surface appearances are disengaged from any serious interest in the social or political arrangements of society (which I believe, though cannot take the time here to argue, is true even of Kafka and Camus); novels that disparage the modern project of liberty and equality (for example, Dumas, Scott, Dostoevsky, Waugh, at times Conrad); novels that presuppose an organization of society in which a leisured, titled, or educated upper crust lives off the sweat of the brow of a mass of toilers at whose existence the novelist barely hints (for example, Austen, James, Wharton, Proust, Fitzgerald); novels preoccupied with issues more metaphysical than social (Beckett, Hesse, and much of Melville, Tolstoy, and Mann); novels that defend bourgeois values (Defoe, Galsworthy, Trollope); novels that deal with public themes yet whose ‘take’ on those themes is equivocal or inscrutable (Twain and Faulkner); novels that deal with both social and private themes, yet in which the latter predominate (Stendhal, Flaubert, Bulgakov).” – Richard A. Posner, “Against Ethical Criticism”
“The classics are full of moral atrocities—as they appear to us today, and sometimes as they appeared to the more enlightened members of the author’s own society—that the author apparently approved of. Rape, pillage, murder, human and animal sacrifice, concubinage, and slavery in the Iliad; misogyny in the Oresteia and countless other works; blood-curdling vengeance; anti-Semitism in more works of literature than one can count, including works by Shakespeare and Dickens; racism and sexism likewise; homophobia (think only of Shakespeare’s Troilus and Cressida and Mann’s ‘Death in Venice’); monarchism, aristocracy, caste systems and other illegitimate (as they seem to us) forms of hierarchy; colonialism, imperialism, religious obscurantism, militarism, gratuitous violence, torture (as of Iago in Othello), and criminality; alcoholism and drug addiction; relentless stereotyping; sadism; pornography; machismo; cruelty to animals (bullfighting, for example); snobbism; praise for fascism and communism, and for idleness; contempt for the poor, the frail, the elderly, the deformed, and the unsophisticated, for people who work for a living, for the law-abiding, and for democratic processes. The world of literature is a moral anarchy.” – Richard A. Posner, “Against Ethical Criticism”
“Literature helps us understand others. Literature helps us sympathize with their pain, it helps us share their sorrow, and it helps us celebrate their joy. It makes us more moral. It makes us better people.” – Robin West, Narrative, Authority, and Law
“The aesthetic outlook is a moral outlook, one that stresses the values of openness, detachment, hedonism, curiosity, tolerance, the cultivation of the self, and the preservation of a private sphere—in short, the values of liberal individualism.” – Richard A. Posner, “Against Ethical Criticism”
“In an overpopulated world being connected by global electronic communication and jet travel at a pace too rapid and violent for an organically sound person to assimilate without shock, people are also suffering from a revulsion at any further proliferation of speech and images. Such different factors as the unlimited ‘technological reproduction’ and near-universal diffusion of both printed language and speech as well as images (from ‘news’ to ‘art objects’), and the degenerations of public language within the realms of politics and advertising and entertainment, have produced, especially among the better educated inhabitants of what sociologists call ‘modern mass society,’ a devaluation of language. (I should argue, contrary to McLuhan, that a devaluation of the power and credibility of images has taken place that’s no less profound than, and essentially similar to, that afflicting language.) And, as the prestige of language falls, that of silence rises.” – Susan Sontag, “The Aesthetics of Silence”