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Where The World Is Headed

“At some point in the near future there will no longer be a distinction between human and machine or between physical and virtual reality,” writes Ray Kurzweil. Technological change will be so rapid “that human life will be irreversibly transformed.” Brains will be uploaded to the Internet. The act of death may become a choice rather than a necessity – an option or changeable setting in a clone’s operating system, according to Jean Baudrillard. The Singularity, says Kurzweil, is upon us.


"A Deep, Lasting Defeatism Of The Real"

There once existed a world that spoke to reflective thought and the creative imagination, Henri Lefebvre tells us. A world that held a certain mystery and mystical dimension, that was “serious, deep, cosmic.” It disappeared, and its loss was felt particularly by exceptionally bright minds. Is such a world recoverable? How can the search for it be undertaken without introducing false paths and “smuggling in all manner of dehumanization”?


Losing One’s Sense Of Belonging

“We do not meet one another as persons in the several aspects of our total life, but know one another only fractionally, as the man who fixes the car, or as that girl who serves our lunch, or as the woman who takes care of our child at school,” C. Wright Mills once observed. “Pre-judgement and prejudice flourish when people meet people only in this segmental manner. The humanistic reality of others does not, cannot, come through.”

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Reference Section

Bon Mot Archive

Bon Mot

"Habit and routine are great veils over our existence. As long as they are securely in place, we need not consider what life means; its meaning seems sufficiently incarnate in the triumph of the daily habit.”

– William Barrett, Irrational Man


“The endless cycle of idea and action, endless invention, endless experiment, brings knowledge of motion, but not of stillness; knowledge of speech, but not of silence; knowledge of words, and ignorance of the Word. All our knowledge brings us nearer to death, but nearness to death no nearer to God. Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?”

– T.S. Eliot, “Choruses from the Rock”


"For this is the truth: I have moved from the house of the scholars and I even banged the door behind me. My soul sat hungry at their table too long; I am not, like them, trained to pursue knowledge as if it were nutcracking. I love freedom and the air over the fresh earth; rather would I sleep on ox hides than on their decorums and respectabilities."

– Friedrich Nietzsche, Thus Spoke Zarathustra


"Shame is by nature recognition. I recognize that I am as the Other sees me...The Other is presented…as the radical negation of my experience, since he is the one for whom I am not subject but object. Therefore as the subject of knowledge I strive to determine as object the subject who denies my character as subject and who himself determines me as object."

– Jean Paul Sartre, Being and Nothingness


"He who does not bellow the truth when he knows the truth makes himself the accomplice of liars and forgers."

– Charles Péguy, Basic Verities


















IN THE ARCHIVE

Imaginary Life Journey

First a childhood, limitless and without
renunciation or goals. O unselfconscious joy.
Then suddenly terror, barriers, schools, drudgery,
and collapse into temptation and loss.

Defiance. The one bent becomes the bender,
and thrusts upon others that which it suffered.
Loved, feared, rescuer, fighter, winner
and conqueror, blow by blow.

And then alone in cold, light, open space,
yet still deep within the mature erected form,
a gasping for the clear air of the first one, the old one...

Then God leaps out from behind his hiding place.

– Rainer Maria Rilke


Philosophy And Depression

Contrary to what is often supposed, depression may not be some “disease” that needs to be extirpated from the mind; it might instead be a natural reaction to one's social surroundings and situation – the healthy suspicion that the life people have actually created, the “structure of society,” is not one worth participating in.


Buber’s I-Thou Insight

"Buber's basic insight,” notes Michael Wyschogrod, “an insight that runs through all of his work and that determines his approach to everything he touches, is the realization that there is a basic difference between relating to a thing or to an object which I observe, and to a person or a 'Thou' that addresses me and to whose address I respond. In its simplest form, this is the difference between the way people usually relate to inanimate things on the one hand and to living persons on the other. Inanimate objects are watched, while persons are spoken to.”
























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Is Fear Of Poverty A Moral Disease?

By William James

Poverty indeed is the strenuous life, -- without brass bands or uniforms or hysteric popular applause or lies or circumlocutions; and when one sees the way in which wealth-getting enters as an ideal into the very bone and marrow of our generation, one wonders whether a revival of the belief that poverty is a worthy religious vocation may not be 'the transformation of military courage,' and the spiritual reform which our time stands most in need of.

Among us English-speaking peoples especially do the praises of poverty need once more to be boldly sung. We have grown literally afraid to be poor. We despise any one who elects to be poor in order to simplify and save his inner life. If he does not join the general scramble and pant with the money-making street, we deem him spiritless and lacking in ambition. We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are or do and not by what we have, the right to fling away our life at any moment irresponsibly, -- the more athletic trim, in short, the moral fighting shape. When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion.

It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There are thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman. Think of the strength which personal indifference to poverty would give us if we were devoted to unpopular causes. We need no longer to hold our tongues or fear to vote the revolutionary or reformatory ticket. Our stocks might fall, our hopes of promotion vanish, our salaries stop, our club doors close in our faces; yet, while we lived, we would imperturbably bear witness to the spirit, and our example would help to set free our generation. The cause would need its funds, but we its servants would be potent in proportion as we personally were contented with our poverty.

I recommend this matter to your serious pondering, for it is certain that the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.


The Revolution Betrayed

By Terry Eagleton

Apart from the signal instance of Stalinism, it's hard to think of a historical movement which has more squalidly betrayed its own revolutionary origins [than Christianity]. Christianity long ago shifted from the side of the poor and dispossessed to that of the rich and aggressive. The liberal establishment really has nothing whatsoever to fear from it and everything to gain. For the most part, it's become the creed of the suburban well-to-do, not the astonishing promise offered to the rifraff and undercover anti-colonial militants with whom Jesus himself hung out. The suburbanite response to the anawim, a term which can be roughly translated into American English as 'loser,' is for the most part to flush them off the streets.

This brand of piety is horrified by the sight of the female breast, but considerably less appalled by the obscene inequalities between rich and poor. It laments the death of a fetus, but is apparently undisturbed by the burning to death of children in Iraq or Afghanistan in the name of U.S. global dominion. By and large, it worships a God fashioned blasphemously in its own image -- a clean-shaven, short-haired, gun-toting, sexually obsessed God with a special regard for that ontologically privileged piece of the globe just south of Canada and just north of Mexico, rather than the Yahweh who is homeless, faceless, stateless, and imageless, who prods his people out of their comfortable settlement into the tractless terrors of the desert, and who brusquely informs them that their burnt offerings stink in his nostrils...Far from refusing to conform to the powers of this world, Christianity has become the nauseating cant of lying politicians, corrupt bankers, and fanatical neo-cons, as well as an immensely profitable industry in its own right...

The Christian church has tortured and disemboweled in the name of Jesus, gagging dissent and burning its critics alive. It has been oily, santimonious, brutally oppressive, and vilely bigoted. Morality for this brand of belief is a matter of the bedroom rather than the boardroom. It supports murderous dictatorships in the name of God, views both criticism and pessimism as unpatriotic, and imagines that being a Christian means maintaining a glazed grin, a substantial bank balance, and a mouthful of pious platitudes. It denounces terrorism, but excludes from its strictures such kidnapping, torturing, murdering outfits as the CIA...

This brand of faith fails to see that the only cure for terrorism is justice. It also fails to grasp to what extent the hideous, disfigured thing clamoring at its gates is its own monstrous creation. It is unable to acknowledge this thing of darkness as in part its own, unable to find its own reflection in its distorted visage...It is hard to avoid the feeling that a God as bright, resourceful, and imaginative as the one that might just possibly exist could not have hit on some more agreeable way of saving the world than religion.

I am talking, then, about the distinction between what seems to me a scriptural and an ideological kind of Christian faith -- a distinction which can never simply be assumed but must be interminably argued. One name for this thankless exercise is what Nietzsche, who held that churches were the tombs and sepulchres of God, called in Kierkegaardian phrase saving Christianity from Christendom. Any preaching of the Gospel which fails to constitute a scandal and affront to the political state is in my view effectively worthless. It is not a project which at present holds out much promise of success.


Of Celebrities And Media

By Lewis Lapham

The camera sees but doesn’t think. Whether animal, vegetable, or mineral, the object of its affection doesn’t matter; what matters is the surge and volume of emotion that it engenders and evokes, the floods of consciousness drawn as willingly to a blood bath in Afghanistan as to a bubble bath in Paris. As the habits of mind beholden to the rule of images come to replace the structures of thought derived from the meaning of words, the constant viewer eliminates the association of cause with effect, learns that nothing necessarily follows from anything else…

Celebrity is about being, not becoming. Once possessed of the sovereign power to find a buyer, all celebrity is royal. The images of wealth and power demand nothing of their votaries other than the duty of ritual obeisance. The will to learn gives way to a being in the know, which is the instant recognition of the thousands of logos encountered in the course of a day’s shopping and an evening’s programming. Celebrities of various magnitudes become the familiar spirits of insurance policies and shaving creams, breathe the gift of life into tubes of deodorant, awaken with their personal touch the spirit dormant in the color of a lipstick or a bottle of perfume. The wishful thinking moves the merchandise, accounts not only for high-end appearance fees ($3 million to Mariah Carey to attend a party; $15,000 for five minutes in the presence of Donald Trump) but also for the Wall Street market in nonexistent derivatives and the weapons of mass destruction gone missing in Iraq…

Like the camera, the market moves but doesn’t think, drawn as willingly to the production of nuclear warheads as to the growing of oranges or grapes. It doesn’t recognize such a thing as a poor celebrity. Celebrity is money with a human face, the “pegs” and “loops” on which to hang the dream of riches that is “the darling passion” of the American breast. Bipartisan and nondenominational, the hero with a thousand faces unfortunately doesn’t evolve into a human being. Let money become the seat of power and the font of wisdom, and the story ends with an economy gone bankrupt, an army that wins no wars, and a politics composed of brightly colored balloons.


Darkening Of The World

The following is an excerpt from Marjorie Grene's essay "Martin Heidegger" in The Encyclopedia of Philosophy. Ms. Grene passed away in March 2009; she wrote some two dozen books, among which are works on Sartre and Heidegger.

The "darkening of the world" is Heidegger's constant theme. So, for example, in Holzwege ("Woodpaths," 1950), he tells us that we live in the age of research, of the planned, systematic coordination of intellectual tasks. And what sort of tasks can be planned and coordinated? Neat, limited, manageable tasks -- tasks, primarily, that demand inventiveness rather than understanding, tasks for engineering know-how rather than theoretical insight. Heidegger draws no line between pure and applied science. Science for him is research, and research is a procedure for solving well-packaged problems. Such problems are, in general, those of manufacture, of inventing new and better gadgets. According to Heidegger, das Herstellbare, the collection of gadgets, is what we are after; that is what specialization, the rigid departmental structure of expertise in our society, amounts to. And all this vast proliferation of technical skills nevertheless has its inner unity -- that is, its historical and metaphysical unity. It had to happen this way. It had to happen this way because we are fallen out of Being. We are more concerned with beings, from genes to space ships, than with our true calling, which is to be shepherds and watchers of Being. So it is that we are lost, and Being itself has become a haze and an error -- nothing.


(See more from Parts 1, 2, and 3 of Excerpts & Passages: Einstein on God and the Good Life; Jung’s Observation about People; Rilke’s Imaginary Life Journey; Adorno on Modern Human Relations.)

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