‘I was struck by the parallels between the furious debates among artists in the early years of the revolution and those that raged during the Depression about the “correct” way to paint and the role of art in society—the assumption being that an indubitably correct answer was there to be found, as if there could not be many mansions in art, as if appreciation of one style automatically precluded admiration for another. The debates were highly ideological: in the Russian case, about what activity truly served the revolution and the proletariat (itself an abstraction, very different from workers’ actual lives); and in the American case, about what activity was truly American.’
To be flippant, as previously posted on this site: A little piece I like to call ‘Stalin’s Fingers’ in Seattle. Comic and graphic art may be taking up some of the muscularity of socialist realism and public-works solidarity.
You might have noticed those tiles already look a little drab and dated, even though construction only finished a few years ago.
More here on the piece (apologies to all comic/graphic artists ahead of time, for not portraying your craft with as much fidelity as it probably deserves).
Our muraliste is a comic/graphic artist tapped to make signs and symbols for all the Community:
‘Forney, originally from Philadelphia…landedthe light rail station gig back in 2008 after submitting a series of paintings of hands in provocative positions to Sound Transit — paintings which had originally been featured in the 2007 Seattle Erotic Art Festival. The series was called Big Fuckin’ Hands.’
Get it? They’re hands, and they’re…well…you know.
In my view, the liberation doctrines tend to flirt with sexualized and over-sexualized representations in art. Often, this is true because liberationists haven’t really thought that deeply about sex, love, and human vulnerability beyond their ideological framework; from within the childish spirit of rebellion. This is true especially in relation to political authority. Should such liberationists actually gain political and/or regulatory power, watch out.
‘In a wide-ranging and candid interview with New York, Mayor Bill de Blasio casually noted that the “way our legal system is structured to favor private property” provokes his “anger, which is visceral.”
De Blasio likely places certain ideals (‘community,’ equality, and cooled revolutionary spirit) above private property, free enterprise, and individual liberty, even as he’s collecting the wealth from the successes of NYC finance, trade, property taxes, and tourism.
‘Bill de Blasio, then 26, went to Nicaragua to help distribute food and medicine in the middle of a war between left and right. But he returned with something else entirely: a vision of the possibilities of an unfettered leftist government.
‘His activism did not stop. In the cramped Lower Manhattan headquarters of the Nicaragua Solidarity Network of Greater New York, where he volunteered, Mr. de Blasio learned to cause a stir. He and a ragtag team of peace activists, Democrats, Marxists and anarchists attempted to bring attention to a Central American cause that, after the Sandinistas lost power in a 1990 election, was fading from public view. “The Nicaraguan struggle is our struggle,” said a poster designed by the group’
For those who didn’t make it through, and those who did, and those who have worked every day to make it better…
Here’s a video of the memorial at night, from some number of years ago. You can look into those holes, the water flowing down and away. You can also be with everyone else for a moment, looking at the beauty around you; the bustling city.
Guilt and shame are the primary teaching tools of the old religion and the new, woke religion. If you don’t care, no one can make you care. This leaves many sociopaths with competitive advantage. For the rest of us, being an asshole to the ones you love and with whom you deal isn’t a laudable goal. As much as this is true, decent people have to strike a balance. Sometimes, when you think you have the truth, you must speak that truth, even to loved ones and even when it hurts.
You also need to hear the truth. This hurts, too. It’s really one of the only ways to make your life better and deal with the problems you have. Growth isn’t possible without it.
In the public square, I believe it’s necessary to fight against the true-belief of zealots and fools, while doing my best not to become either of these things myself. What truth I might have to tell, should be told. This [often] puts me on the side of religious liberty and tradition in the good old U.S. of A.
Sometimes it puts me on the side of (S)cience and (R)eason.
Such skepticism also recognizes the danger of bad ideas. A lot of people will find the framework of radical resentment to be sufficient in their lives.
Guilt and shame are also how ideologues make headway. This has consequences for all of us:
Below is a poem by Wendell Berry. Berry is chiefly agrarian, anti-technology and pro-environmental in his outlook. He’s also a traditionalist, who believes family and local associations come first.
For Berry, (M)an must return to family, traditional values and to the Earth. Technology corrupts and while business might scale, both create alienation and unrooted individuals.
Of course, a return to (Man) and (N)ature is not an uncommon view amongst poets, especially since the Romantic Poets in England. Around that time, (M)an, instead of God, became one of the highest things around. Serving the poor and dispossessed is the work of those who care about (H)umankind. Oh, how some people care. Man, did mad, bad Byron care.
It’s a mixed bag.
Here is a tweet by a MoMA curator of Architecture & Design. I mean, she’s Italian and likely has fellow-feeling for the guy, and he probably saved a lot of lives under rough circumstances, but….you know.
I worry about ‘maestros of humanity,’ because the same old human nature and reality await. In the meantime, what kind of world we live in has a lot to do with how well our maps of human nature and reality align with….human nature and reality.
Beneath Humanism and the sentiment now being extended to all living things (except the bugs we’ll all eat while singing Kum-ba-ya), are a lot of unsavory characters, ideologues, and future politicians.
To my mind, making heroes out of men, necessary though it is, often leads to disappointment; a reasonable part of life. Making something like a religion out of (H)umanism seems to be a permanent feature of ‘modern’ life, and a much deeper problem.
One thing Berry seems to be saying: A route to truth lies in overcoming shame.
Do Not Be Ashamed
You will be walking some night in the comfortable dark of your yard and suddenly a great light will shine round about you, and behind you will be a wall you never saw before. It will be clear to you suddenly that you were about to escape, and that you are guilty: you misread the complex instructions, you are not a member, you lost your card or never had one. And you will know that they have been there all along, their eyes on your letters and books, their hands in your pockets, their ears wired to your bed. Though you have done nothing shameful, they will want you to be ashamed. They will want you to kneel and weep and say you should have been like them. And once you say you are ashamed, reading the page they hold out to you, then such light as you have made in your history will leave you. They will no longer need to pursue you. You will pursue them, begging forgiveness, and they will not forgive you. There is no power against them. It is only candor that is aloof from them, only an inward clarity, unashamed, that they cannot reach. Be ready. When their light has picked you out and their questions are asked, say to them: “I am not ashamed.” A sure horizon will come around you. The heron will rise in his evening flight from the hilltop.
On that note, I am pretty pro-technology and science. While I have no particular quarrel with neuroscience on its own, pop-neuroscience is often a repository for the modern search for legitimate experiences and theories of the Self. In some quarters, this becomes the window-dressing to sell discredited ideologies.
Readers often come for the anti-woke sentiment, and stay for the personal charm and winning personality (kidding). I get complaints that I am too anti-woke. Or that I’m not anti-religious enough. Or that I’m too pro-religious.
A while ago, I wrote about Jeff Koons, and the removal of religious guilt and shame as a central idea in his work. I also frequently write about Marxism and neo-Marxism as relying on both liberation and revolutionary praxis for their survival. Such doctrines get nature and human nature horrifically wrong, but they get enough of both right, it seems.
Robert Hughes wasn’t a big fan of Koons, and looked at him with a skeptical, suspicious eye:
Celebrity, money, art and fame are mixed in a big bowl:
As posted, I think this except highlights the idea of liberating one’s Self from not only guilt and shame, but judgment. Artists and the avant-garde thrive in such space, but so do ideologues and the worst kinds of people, and a lot of what’s bad in people.
Many avant-garde have become avant-huitard.
Jeff Koons’ Made In Heaven blurred the line between art and porn, private experience and public show, innocence (so easily corrupted) and naive, narcissistic indulgence.
‘My point is only that Santayana — the Spanish-born, Boston-bred, Harvard educated cosmopolite — stands out as an unusual specimen in the philosophical fraternity. He wrote beautifully, for one thing, commanding a supple yet robust prose that was elegant but rarely precious or self-infatuated’
and Kimball on Santayana’s interaction with William James:
‘Temperamentally, the two men were complete opposites — James bluff, hearty, the thorough New England pragmatist in manner as well as philosophical outlook: Santayana the super-refined, sonnet-writing, exquisitely disillusioned Catholic Spaniard. In many ways, Santayana was closer in spirit to William’s brother Henry.’
For what it’s worth, I recall a deeply Catholic lament and longing in the Spanish character, which can be combined with a kind of clear-eyed realism and stoicism, but not always. The faith runs deep in St Teresa and her passions, and despite Miguel de Unamuno’s rationalist influences, I remember a general preference for wisdom in the Tragic Sense Of Life.
Something clicked regarding Spain when I finally visited the Escorial outside of Madrid after many months of being in that city. It’s a grand castle of course, but it also struck me as rather plain, barracks-like at times. Very austere. It was explained that the Escorial was both a royal palace and a monastery:
‘Philip’s instructions to Herrera stipulated “simplicity of form, severity in the whole, nobility without arrogance, majesty without ostentation,” qualities clearly illustrated by the long sweep of these facades.’
‘El Escorial was built to honor St. Lawrence, who was burned on a grill. In order to remind the citizens of his martyrdom and sacrifice, the entire building is a grill. Yes, it is shaped like a grill. There are paintings of St. Lawrence on a grill, grills are carved into the doorways, the weather vain is in the shape of a grill, the backs of chairs are supposed to be grills, the list literally could go on forever.’
If you view the modern project as sailing the gulf between Nature (wonderful spring days, happy babies, Pompei, The Plague), and human nature (love, mercy, humility, hatred, cruelty, egoism), then a certain depressive realism seems reasonable.
Part of my journey has involved being interested in the arts, making my way to Nietzsche, Arthur Schopenhauer, Leo Strauss and Plato early on. After giving the arts a go, I made an attempt to broaden my scope, trying to better understand a particular set of problems.
While attending Penn State, I sat-in on a lecture by Jacques Derrida. He discussed his work on the work of Romanian Jewish poet Paul Celan. Listening to the arch-deconstructionist spending an hour discussing Ashglory was interesting, if a bit baffling. There was a lot of brilliance, gibberish, insight, ambition, and hubris in that room. Looking back, if I’m honest, I suppose some of it was mine.
I didn’t take notes and kept wondering why so many did.
In bearing witness to the modern quest of wringing every last drop of meaning from the Self (Self-Help books, confessionals, gurus), I get worried. When I look around and see so much energy spent ‘deconstructing’ comedy, cartoons, pop-culture and political ideals, I worry deeper trends are playing out (see the confessional postmodern poets of the 1950’s).
It’s not so much (R)eason, but the attempts to define Man’s (R)ational Ends within political doctrines I worry about. The less people have in their lives about which to feel purpose, the more many will look to political movements.
I worry that trying to synthesize the arts and sciences in popular fashion will not halt the turn towards postmodern anti-reason and irrational modern mysticism.
It’s not so much neuroscience and psychology as expanding fields of knowledge which worry, but the oft smug certainty of many institutionalized folks justifying personal and political interests in the wake of such thinking. It’s all too easy to mistake the edges of one’s thinking for the edges of the world.
It may be meritocrats all the way down, lightly tapping upon the heads of radicals.
It’s not so much progress which bothers me, but progressivism writ large (and so many other ‘-Isms’) uniting in-groups against out-group enemies insisting change ought to be the default position.
Where your thoughts are, your actions and hopes tend to follow.
Via Althouse via the NY Times, applying decontructionism to the works of Edward Hopper:
They’re coming for your ‘myths’, America.
Some of them, anyways:
“Yes, there’s a lot of talent and beauty and all that,” said Mr. Shadwick, who remains a big Hopper fan, “but there’s also a very conscious awareness of his place in history, and of the purported Americanness of the scenes he was painting.”
‘I think the “awareness” he’s referring to is in the minds of people who value Hopper. Maybe those minds are full of delusions and mythology. They’re only half-aware. Not… woke.‘
It’s not as clear to me a deconstructionist would go after obvious ‘woke’, so much as interrogate other things, driving towards (S)elves without myth nor national character in an increasingly flattened landscape.
From the author’s site, where he is making a career out of ideas about ideas about Hopper:
‘This relation of Hopper’s works to their broader social history will underpin an interrogation of the development and cultivation of Hopper’s Americanist persona, challenging notions of Hopper’s quintessential ‘Americanness’ and deconstructing the implications of such rhetoric in relation to the artist’s canonical reputation.‘
Hmmm….as to choices artists must make. From the NY Times piece:
In rendering his pioneering views of everyday life in average America (or, as Mr. Shadwick would say, in the America Hopper helped define as average), Hopper chose an everyday style that brings him closer to the modest commercial illustration of his era than to the certified old masters.
The arts can be one lens with which to look at these problems and places…
When it comes to the Old Masters, I can’t help but think of Auden:
Musee des Beaux Arts
About suffering they were never wrong, The old Masters: how well they understood Its human position: how it takes place While someone else is eating or opening a window or just walking dully along; How, when the aged are reverently, passionately waiting For the miraculous birth, there always must be Children who did not specially want it to happen, skating On a pond at the edge of the wood: They never forgot That even the dreadful martyrdom must run its course Anyhow in a corner, some untidy spot Where the dogs go on with their doggy life and the torturer’s horse Scratches its innocent behind on a tree.
In Breughel’s Icarus, for instance: how everything turns away Quite leisurely from the disaster; the ploughman may Have heard the splash, the forsaken cry, But for him it was not an important failure; the sun shone As it had to on the white legs disappearing into the green Water, and the expensive delicate ship that must have seen Something amazing, a boy falling out of the sky, Had somewhere to get to and sailed calmly on.
Discussed in the video: James Lindsay’s cogent account of his experiences in the Atheism movement, and the emergence of Atheism Plus. He attempts to use moral psychology (he mentions Jonathan Haidt) to explain many religious-seeming elements of the woke, social justice crowd.
Also, the two touch upon Critical Theory, and the next generation of post-post-modernists, reacting against the previous generation.
I doubt movements like this ever really die, especially ones committed to the logic of radically standing apart from all institutions of authority, traditions, systems and social arrangments; the lone, brilliant artists and the academic poseurs cloaked within the glamour of nihilist jargon and bad epistemologies.
Lindsay also mentions the Stephen Hicks/Thaddeus Russell debate: ‘Postmodernism Is Necessary For A Politics Of Individual Liberty‘
“…in 1996 the radical “postmodernist” journal Social Text published an article submitted by Alan Sokal, a mathematical physicist at New York University, with the mouthwatering title “Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity.” Sokal then revealed the article to be a spoof…”
Sokal has been busy ruminating since that paper, and Blackburn, a Cambridge philosophy professor, reviews his ruminations.
Mentioned In The Review: Kant, Karl Popper, Einstein, postmodernism, a sympathetic account of the academic postmodernist climate, Heisenberg and Niels Bohr, (T)ruth, Richard Rorty…
‘When I was a young untenured professor of philosophy, I once received a visit from a colleague from the Comparative Literature Department, an eminent and fashionable literary theorist, who wanted some help from me. I was flattered to be asked, and did my best to oblige, but the drift of his questions about various philosophical topics was strangely perplexing to me. For quite a while we were getting nowhere, until finally he managed to make clear to me what he had come for. He wanted “an epistemology,” he said. An epistemology. Every self-respecting literary theorist had to sport an epistemology that season, it seems, and without one he felt naked, so he had come to me for an epistemology to wear–it was the very next fashion, he was sure, and he wanted the dernier cri in epistemologies. It didn’t matter to him that it be sound, or defensible, or (as one might as well say) true; it just had to be new and different and stylish. Accessorize, my good fellow, or be overlooked at the party’
Worth a read.
The arts and humantities can be given a seriousness of purpose, I’m guessing, but must that purpose necessarily be scientific?
Do creative musical/artistic geniuses really need to understand particularly well how the sciences advance? How much does it matter that a theater major understands how the sciences come to say true things about the world and predict with high accuracy how nature behaves beyond a science course or two?
I could be wrong.
Clearly, one problem is that out of the postmodern malaise comes the nihilism, moral relativism and general desperation where many can be found clinging to the sciences, or some standard of rationalism and reason that doesn’t seem sufficient in answering all the questions religion claims to answer, nor doesn’t seem sufficient as a platform to understand human nature, history, tradition, the wisdom in our institutions, and the experience past generations can offer beyond its own presumptions.
Lots of people can thus make ideology their guide and political change their purpose, or the State their religion and their own moral failings or moral programs everyone’s moral oughts through the law and politics.
‘Oddly enough, it is the intellectual snobbery and elitism of many of the literati that politically correct egalitarianism appeals to; their partiality to literary Marxism is based not on its economic theory but on its hostility to business and the middle class. The character of this anti-bourgeois sentiment therefore has more in common with its origin in aristocratic disdain for the lower orders than with egalitarianism.’
‘While I am complaining, I will also note that Scruton has nothing to say about how several of these figures—especially Žižek and Alain Badiou, along with Jacques Derrida, who is barely mentioned here—have played a role in the so-called “religious turn” of humanistic studies, in which various movements generally called “postmodern” find a significant place for religion in their reflections, if not in their beliefs or practices. This marks a significant departure from the relentless secularism of most earlier forms of European leftism, and that deserves note. Nor does Scruton account fully for Jürgen Habermas’s reputation as a centrist figure in the German and more generally the European context. (Habermas too has spoken more warmly of religion in recent years.’
I’ve heard Scruton’s rather sober vision of the good society referred to as ‘Scrutopia’ by dissenters:
So, what is all this Nothing-ness about? ‘My view’, says Scruton, ‘is that what’s underlying all of this is a kind of nihilistic vision that masks itself as a moving toward the enlightened future, but never pauses to describe what that society will be like. It simply loses itself in negatives about the existing things – institutional relations like marriage, for instance – but never asks itself if those existing things are actually part of what human beings are. Always in Zizek there’s an assumption of the right to dismiss them as standing in the way of something else, but that something else turns out to be Nothing.’
‘The first is that the world isintelligible. The phenomena we experience may be explained by principles that are more general than the phenomena themselves.’
‘The commitment to intelligibility is not a matter of brute faith, but gradually validates itself as more and more of the world becomes explicable in scientific terms.’
Hilary Putnam and Bryan Magee discuss the ‘treasure chest’ vision of science, where you just keep filling up the chest with more and more knowledge.
Pinker’s second ideal is as follows:
‘The second ideal is that the acquisition of knowledge ishard. The world does not go out of its way to reveal its workings, and even if it did, our minds are prone to illusions, fallacies, and superstitions.’
One of the other debates here is about where meaning shall be found, in politics, in ethics, as a foundation for the humanities, and religion, as all manner of other ideas fill the void.
Addition: I guess I’m trying to say that I remain skeptical the sciences can properly scale. Many people claiming to have a scientific worldview are curiously more committed to ideas downstream of scientific inquiry. This can involve an idealized or popular, mummified vision of ‘science,’ (the science is clear, it’s on on my side, we must act together or vote for x) or even ‘anti-science’ nihilism and destructive cultism (the universe is a meaningless void, you’re utterly alone, here’s exactly what the scientists don’t want you to know, so join us).
I suppose ‘anarcho-syndicalism’ and/or ‘libertarian socialism’ is better than the dead-ends of socialist doctrine. Noam Chomsky actually had enough computational/scientific training to be dismissive of postmodern thought. Perhaps after Kant’s transcendental idealism, Chomsky really does believe that morality, like Chomsky’s innatist theory of language, is universal and furthermore hard-wired into the brain. This could lead to a political philosophy of either universalism or nihilism, or at least his retreat into anarchism or anarcho-syndicalism away from such idealism. There’s little to no room for the individual in such a vision. Perhaps Chomsky has never seen life, liberty and property and the individual except from such a vantage point: Via Youtube: (1 of 3) Kant, Chomsky and the Problem of Knowledge…
There’s something almost religious about the way some people go about pursuing their non-religious ideas.
Minogue framed it thusly:
‘Olympianism is the characteristic belief system of today’s secularist, and it has itself many of the features of a religion. For one thing, the fusion of political conviction and moral superiority into a single package resembles the way in which religions (outside liberal states) constitute comprehensive ways of life supplying all that is necessary (in the eyes of believers) for salvation. Again, the religions with which we are familiar are monotheistic and refer everything to a single center. In traditional religions, this is usually God; with Olympianism, it is society, understood ultimately as including the whole of humanity. And Olympianism, like many religions, is keen to proselytize. Its characteristic mode of missionary activity is journalism and the media.’
‘Progress, Communism, and Olympianism: these are three versions of the grand Western project. The first rumbles along in the background of our thought, the second is obviously a complete failure, but Olympianism is not only alive but a positively vibrant force in the way we think now. Above all, it determines the Western moral posture towards the rest of the world. It affirms democracy as an ideal, but carefully manipulates attitudes in a nervous attempt to control opinions hostile to Olympianism, such as beliefs in capital or corporal punishment, racial, and otherforms of prejudice, national self-assertion—and indeed, religion‘
As previously posted, Minogue discussed ideology (Marxist ideology in particular), and modern promises of radical and revolutionary freedom: To go deeper and replace Science and Religion, Economics and Politics, on the way to some knowable end-point to human affairs.
As previously posted:
Perhaps the flip-side to liberal secular humanist faith is a lack of faith. Surely some deep, liberal thinker out there has become thoroughly convinced that people are no good, after all, and can’t be trusted with their freedoms apart from his/her thinking or ideological commitments. Perhaps there’s a secular humanist political leader somewhere thoroughly sick of humanity for the time being, simply accruing more political power and influence because they can.
As far as satire or mockery goes, they would be just as worthy, no?
Those who rebel against authority, mindlessly, are more likely to embody a new authority.
Recently, British popular thinker Alain De Botton floated the idea of building an ‘atheist temple’ in the heart of London. He recommends combing through religious practices for useful organizing principles in response to the New Atheists. You can read more about it here, which includes a radio interview/podcast.
Towards a theme: Perhaps you’ve also heard of the Rothko chapel, in Houston, Texas:
‘The Rothko Chapel, founded by Houston philanthropists John and Dominique de Menil, was dedicated in 1971 as an intimate sanctuary available to people of every belief. A tranquil meditative environment inspired by the mural canvases of Russian born American painter Mark Rothko (1903-1970), the Chapel welcomes over 60,000 visitors each year, people of every faith and from all parts of the world.’
There’s even a suite of music by Morton Feldman, entitled ‘Rothko Chapel’
“‘…a morally concerned style of intellectual atheism openly avowed by only a small minority of individuals (for example, those who are members of the British Humanist Association) but tacitly accepted by a wide spectrum of educated people in all parts of the Western world.”
‘We can only live with strangers and perverts if we refrain from making their lives our business. This restraint has a considerable cost, of which contemporary “communitarians” are well aware. Some advocates of the Great Society seem to suggest that one can do anything one wants to in such a society as long as, following Mill, one does not harm another.‘
Which reminds me: Yesterday’s liberationists are today’s would-be authoritarians. Yesterday’s utterances are today’s chalkboard rules, echoing in the minds of the young.
Come on out to Peace Pavilion West. Dale Lonagan was born the child of a leading climate-change bureaucrat and the U.N. journalist sent to cover him. People say he ran with Frank Lloyd Wright and Charlie Manson.
The Great Man of History emerges between memory and dream. Sometimes he comes on horseback. Dale is this savior in shadow, (S)cientist and (W)orld (C)itizen, leading us all into the Light Of Reason. He waits for every one of us, on the horizon, where sunny utopian promise meets harsh reality.
‘Globalization is having very odd effects on our thinking, but none is more curious than the Olympian project of turning the West’s cultural plurality into a homogenized rationalism designed for export to, and domination over, the rest of the world‘.
Some people don’t, and won’t, think like we do. And the ‘We’ is in question.
At one point, before his slide into hard-drug use, Biden meets with King Abdullah of Jordan on behalf of refugees (an opportunity derived, he says, from “nepotism, in the best way possible”).’
Cox closes some (A)uthentic (S)elfhood distance between herself and Hunter Biden (measured in units of gritty, 12-step fellowship).
‘I kept thinking of that experience reading Biden’s book. I wish that Biden could acquire that kid’s gift of grace that’s born of humility, of receiving and giving help because we’re all in the exact same place. We all fall the same distance to the bottom.’
The bottom is wherever you say it is:–This topic has become so predictable, so bland, that even Hunter Biden is getting in on the action. First, the fall from grace, then the public redemption and appeal for forgiveness. Addiction’s a disease, just like cancer. We need more awareness and more social programs. Then comes a publicity tour. Some social media couch-sitting, maybe. The Romans had baths and we Americans have warm, therapeutic tongue-baths, open to the public.
The top is wherever you say it is: –I’m pretty sure one’s life will be immeasurably better by not spending it smoking crack or becoming an alcoholic. Shocking! I try and take people as I find them, and hope they do the same with me. Over-sharing is probably not a sign of an organized life, but nearly everybody deserves a little grace.
Also, think of the suffering you can avoid by not reading Hunter Biden’s ghostwriter or Ana-Marie Cox.
A few more thoughts (they’re totally free, after all): Many modernists tended towards genius-level artistry; looking inwards and spinning the suffering of life (reducing life) into form, coherence and a lot of truth. Then focusing outwards onto the world.
At the very least, this made some really interesting architecture, but also an architecture which divorced many people working inside these buildings, from many elements of their pasts, and day-to-day life.
Here’s an interesting presentation. There are some good reasons to re-evaluate things:
For the postmoderns, this task became harder, I’d argue, as the ground became more barren. Inner often becomes outer; all reduced to a (N)ow of (S)elf. That said, there are many geniuses and a lot of good art to inspire. For the post-post-moderns, there is some good stuff out there, too, but questions of epistemology and ontology remain nearly open.
How to live and what to do? Further downstream, in the current social, political and institutional worlds, you’re on your own, unless maybe you gain notoriety through celebrity. Beyond your family and friends, you’ll probably have to join a political tribe. Join a majority and find out later it was just a minority! Invest your money in a (C)ause.
Most of us, most of the time, can’t handle the kind of isolation that comes from such intellectual provenance. I think such insight has a lot of predictive value.
It’s almost enough to make a guy religious!
Let’s conserve weirdos, and innovation, free thought and free inquiry (now that new majorities are forming)?
Is this my political tribe, or can I just float free, as a (S)elf, upon the surface of so many dangerous currents?
No one was harder than Billy Idol. While exploring his (S)elf, he’s nearly died many times over, and was banned from Thailand!
‘Romanticism (also known as the Romantic era) was an artistic, literary, musical, and intellectual movement that originated in Europe towards the end of the 18th century, and in most areas was at its peak in the approximate period from 1800 to 1850. Romanticism was characterized by its emphasis on emotion and individualism as well as glorification of all the past and nature, preferring the medieval rather than the classical.‘
For my piece, seeking poetic meaning, through the written and spoken word, moves many hearts and minds most deeply. Within such mediated and heightened, experiences of reality, many people forget their own senses and reason. A creative genius has created a work (a poem, a cathedral, your favorite song) where the creator’s senses and reason has become yours. You’re a bit like a walker on the forest floor; the creative genius the canopy overhead, filtering the sunlight to this tree and that. One need only look to revelation and myth, religious and ideological, to understand how powerful such works of the imagination are, and how such impulses within us, can be.
In the Romantic Age, this was channeled in specific directions.
I Wandered Lonely As A Cloud
I wandered lonely as a cloud That floats on high o’er vales and hills, When all at once I saw a crowd, A host, of golden daffodils; Beside the lake, beneath the trees, Fluttering and dancing in the breeze.
Continuous as the stars that shine And twinkle on the milky way, They stretched in never-ending line Along the margin of a bay: Ten thousand saw I at a glance, Tossing their heads in sprightly dance.
The waves beside them danced; but they Out-did the sparkling waves in glee: A poet could not but be gay, In such a jocund company: I gazed—and gazed—but little thought What wealth the show to me had brought:
For oft, when on my couch I lie In vacant or in pensive mood, They flash upon that inward eye Which is the bliss of solitude; And then my heart with pleasure fills, And dances with the daffodils.
William Wordsworth’s Lake District ain’t necessarily the cloud in front of you. Those clouds have come and gone. You are not really a cloud (though for a moment maybe you were, within the mind’s eye, the cloud and the looker and the poet, while reading the poem).
Who’s more likely to be Romantically inspired? Well, some temperaments more than others, I’m guessing. All of us to some extent, however, in the modern world. I think people whose education has come through modern channels are more likely.
In my experience, sometimes it’s the rationalist, the data scientist, or the physicist, when the brain-draining day’s work is done, who becomes most inspired to identify with modern, collectivist and Romanticized thought. These folks are often among the brightest, and the ones working with hardest data, and the most rigorous standards of getting at the truth. But, such folks are human, after all. Often, they want comforting fictions over harsh truths. Ideal utopias dot the horizon. Some rationalists can also be painfully naive when it comes to the motives others have in a shared enterprise (a bureaucracy, a political coalition etc).
Reality, the reality of privation, violence and criminality are still with us. Some people choose violence for dominance and leverage over others. Some people develop skills which involve harming you. Many people in rough neighborhoods are happy to get over on you, and that’s about it. Many people in rough neighborhoods choose not to live this way and cultivate and strive to keep what’s good alive, moving forwards.
Some very educated people, with good backgrounds, can be absolute assholes, and even dangerously criminal. This shouldn’t come as entirely surprising. Higher intelligence is certainly no guarantee of character.
‘Poverty’ has become a kind of big, conceptual bowl into which the imaginings of a post-Christian, humanistic, ethic have gathered. Some people have turned these ideas into what I regard as a rather idealistic (and ideological) platform, actualizing such ideas through emergent thought.
I suppose we’ll see.
On that note:
I remain skeptical of much environmental thinking, primarily in the realms of politics, law and ad hoc ethics. Many people here aren’t actually doing science. Many such knowledge and truth claims are serving various masters. Such ideas have become the glue holding many coalitions of humanists, anti-humanists, idealists and ideologues together, mediating the natural worlds and those of (M)an.
‘The real feat achieved by Gropius and his cohorts was to have recognized and exposed the sociopolitical and moral power of architecture and design. They wanted to exert “effective influence” on “general conditions,” fashion a more just world and turn all of this into a “vital concern of the entire people.”‘
‘Across all cultures, raising a child is considered one of the most rewarding things a person can do. Yet a chorus of campaigners, scientists, and journalists suggest that everyone should think twice before procreating.’
As I see things, many in the West are replacing belief in a deeper substrate of religious doctrines with belief in a substrate of secular humanist ideals and various flavors of political idealism.
There’s a kind of Neo-Romanticism going on, including religious impulses channeled through secular beliefs and in anti-capital, anti-technology and anti-human directions.
OUT: Old kooks
IN: New kooks
I’d like to remind folks that Peace Pavilion West, an Eco-Romantic Human Collective Going Back To Nature and Forward Towards Progress, is still accepting applications.
-Would you like to live in your OWN ecopodment as part of a living, working Community?
-Does 1,200 calories of guaranteed bug-paste and 8 glasses of fresh spring water a day sound good to you?
-Close your eyes: The day’s field labor is done. Honest sweat and natural musk mix with memory. Your mind, body and soul begin to rise towards the Cosmos, as each Community member joins hands, chanting Earthsong at dusk
True story: I was tutoring a girl in Seattle, and she was in the arts. Artists are often alone, more vulnerable, and she suddenly opened up about Climate Change.
This was one of the primary lenses through which she viewed the world, and it was predicting imminent disaster. Doom and gloom. The End Of The World Is Nigh. Her teachers and peers were eye deep in this acopalyptic thinking, and such ideas were clearly amplifying her anxiety.
I shared some of my interest in the Natural world, animals and experiences. We looked up some facts and discussed them for a bit. I told a bad joke or two. After both relaxing somewhat, I tried to suggest getting out a bit more and mixing it up. You got this.
“Only when humans are again permitted to build authentic urbanism — those cities, towns, and villages that nurture us by their comforts and delights — will we cease the despoiling of Nature by escaping to sprawl.”