Emil Cioran

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On the heights of despair, the passion for the absurd is the only thing that can still throw a demonic light on chaos. When all the current reasons—moral, aesthetic, religious, social, and so on—no longer guide one’s life, how can one sustain life without succumbing to nothingness?

Over this past Easter weekend, a good friend of mine happened to mention an obscure philosopher that he had recently stumbled upon. After a bit of research, I’ve found this philosopher to be a man after my own heart. This philosopher’s name is Emil Cioran and he had some interesting things to say about existence. I’m not sure why, but I tend to find philosophical pessimism inspiring. Perhaps it’s because it makes me feel some sort of camaraderie, that perhaps I am not alone in the world. He can also be quite funny.

Out of the shadow of the abstract man, who thinks for the pleasure of thinking, emerges the organic man, who thinks because of a vital imbalance, and who is beyond science and art.

According to Wikipedia, Emil (1911 – 1995) was a Romanian philosopher and essayist, who published works in both Romanian and French. Cioran was born in Resinár (Rășinari), Szeben County, which was part of Austria-Hungary at the time. His work has been noted for its pervasive philosophical pessimism, and frequently engaged with issues of suffering, decay, and nihilism. Among his best known works are On the Heights of Despair (1934) and The Trouble with Being Born (1973). Cioran’s first French book, A Short History of Decay, was awarded the prestigious Rivarol Prize in 1950. The Latin Quarter of Paris was his permanent residence and he lived much of his life in isolation with his partner Simone Boué.

There are questions which, once approached, either isolate you or kill you outright.

Professing a lack of interest in conventional philosophy in his early youth, Cioran dismissed abstract speculation in favor of personal reflection and passionate lyricism. “I’ve invented nothing; I’ve simply been the secretary of my sensations”, he later said.

By all evidence we are in the world to do nothing.

Pessimism characterizes all of his works, which many critics trace back to events of his childhood (in 1935 his mother is reputed to have told him that if she had known he was going to be so unhappy she would have aborted him). However, Cioran’s pessimism (in fact, his skepticism, even nihilism) remains both inexhaustible and, in its own particular manner, joyful; it is not the sort of pessimism which can be traced back to simple origins, single origins themselves being questionable. When Cioran’s mother spoke to him of abortion, he confessed that it did not disturb him, but made an extraordinary impression which led to an insight about the nature of existence. “I’m simply an accident. Why take it all so seriously?” is what he later said in reference to the incident.

As far as I am concerned, I resign from humanity. I no longer want to be, nor can still be, a man. What should I do? Work for a social and political system, make a girl miserable? Hunt for weaknesses in philosophical systems, fight for moral and aesthetic ideals? It’s all too little. I renounce my humanity even though I may find myself alone. But am I not already alone in this world from which I no longer expect anything?

His works often depict an atmosphere of torment, a state that Cioran himself experienced, and came to be dominated by lyricism and, often, the expression of intense and even violent feeling. The books he wrote in Romanian especially display this latter characteristic. Preoccupied with the problems of death and suffering, he was attracted to the idea of suicide, believing it to be an idea that could help one go on living, an idea which he fully explored in On the Heights of Despair. He revisits suicide in depth in The New Gods, which contains a section of aphorisms devoted to the subject. The theme of human alienation, the most prominent existentialist theme, presented by Jean-Paul Sartre and Albert Camus, is thus formulated, in 1932, by young Cioran: “Is it possible that existence is our exile and nothingness our home?” in On the Heights of Despair.

Religion comforts us for the defeat of our will to power. It adds new worlds to ours, and thus brings us hope of new conquests and new victories. We are converted to religion out of fear of suffocating within the narrow confines of this world.

Cioran’s works encompass many other themes as well: original sin, the tragic sense of history, the end of civilization, the refusal of consolation through faith, the obsession with the absolute, life as an expression of man’s metaphysical exile, etc. He was a thinker passionate about history; widely reading the writers that were associated with the period of “decadent“. One of these writers was Oswald Spengler who influenced Cioran’s political philosophy in that he offered Gnostic reflections on the destiny of man and civilization. According to Cioran, as long as man has kept in touch with his origins and hasn’t cut himself off from himself, he has resisted decadence. Today, he is on his way to his own destruction through self-objectification, impeccable production and reproduction, excess of self-analysis and transparency, and artificial triumph.

The only minds which seduce us are the minds which have destroyed themselves trying to give their life a meaning.

Regarding God, Cioran has noted that “without Bach, God would be a complete second rate figure” and that “Bach’s music is the only argument proving the creation of the Universe cannot be regarded as a complete failure”. In an interview he stated that Bach had been a “kind of religion” for him. He mentioned that Bach and Dostoyevsky were the two great obsessions of his life, but that while his passion for Dostoyevsky ended up diminishing somewhat, his obsession with Bach “remained intact”.

We are fulfilled only when we aspire to nothing, when we are impregnated by that nothing to the point of intoxication.

William H. Gass called Cioran’s work “a philosophical romance on the modern themes of alienation, absurdity, boredom, futility, decay, the tyranny of history, the vulgarities of change, awareness as agony, reason as disease”.

I like thought which preserves a whiff of flesh and blood, and I prefer a thousand times an idea rising from sexual tension or nervous depression to empty abstraction.

Cioran became most famous while writing not in Romanian but French, a language with which he had struggled since his youth. During Cioran’s lifetime, Saint-John Perse called him “the greatest French writer to honor our language since the death of Paul Valéry.” Cioran’s tone and usage in his adopted language were seldom as harsh as in Romanian (though his use of Romanian is said to be more original).

The terrifying experience and obsession of death, when preserved in consciousness, becomes ruinous. If you talk about death, you save part of yourself. But at the same time, something of your real self dies, because objectified meanings lose the actuality they have in consciousness.

A concise list of quotes and aphorisms from Cioran can be found on the Wikiquote page dedicated to him and his works.

The only interesting philosophers are the ones who have stopped thinking and have begun to search for happiness.

When you know that every problem is only a false problem, you are dangerously close to salvation.

Books I Must Read!

Conscious of being unable to be anything, man then decides to be nothing. … Nihilism is disappointed seriousness which has turned back upon itself.

– Simone de Beauvoir

The Human Condition by Hannah Arendt

The Human Condition, first published in 1958, is Hannah Arendt’s account of how “human activities” should be and have been understood throughout Western history. Arendt is interested in the vita activa (active life) as contrasted with the vita contemplativa (contemplative life) and concerned that the debate over the relative status of the two has blinded us to important insights about the vita activa and the way in which it has changed since ancient times. She distinguishes three sorts of activity (labor, work, and action) and discusses how they have been affected by changes in Western history.

The Ethics of Ambiguity by Simone de Beauvoir

In this classic introduction to existentialist thought, French philosopher Simone de Beauvoir’s The Ethics of Ambiguity simultaneously pays homage to and grapples with her French contemporaries, philosophers Jean-Paul Sartre and Maurice Merleau-Ponty, by arguing that the freedoms in existentialism carry with them certain ethical responsibilities. De Beauvoir outlines a series of “ways of being” (the adventurer, the passionate person, the lover, the artist, and the intellectual), each of which overcomes the former’s deficiencies, and therefore can live up to the responsibilities of freedom. Ultimately, de Beauvoir argues that in order to achieve true freedom, one must battle against the choices and activities of those who suppress it.

The Ethics of Ambiguity is the book that launched Simone de Beauvoir’s feminist and existential philosophy. It remains a concise yet thorough examination of existence and what it means to be human.

The Question Concerning Technology by Martin Heidegger

The Question Concerning Technology is a work by Martin Heidegger, in which Heidegger articulates the essence of technology and humanity’s role in revealing technology. The advent of machine technology has given rise to some of the deepest problems of modern thought.


Honorable mention: Meaningness by David Chapman

I read the Emotional Dynamics of Nihilism page of this hypertext book and felt it was very much aligned to my own experience. This book seems to be an interesting take on nihilism caused by a loss of faith in eternalism. I’m not sure he offers anything that the existentialists and other authors (Nishitani comes to mind) have not covered already, but the book may be worth taking a look at.

I have coined the word “meaningness” to express the ambiguous quality of meaningfulness and meaninglessness that we encounter in practice. According to the stance that recognizes meaningness, meaning is real but not definite. It is neither objective nor subjective. It is neither given by an external force nor a human invention.

– David Chapman

Philosophy Primary Sources

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Full books in PDF format. These are the books that are generally considered standard reading for anybody interested in philosophy. You can find even more primary sources in Philosophy Primary Sources II, and head to the Links section for even more research sources!

Fragments By Anaxagoras of Clazomenae

Summa Contra Gentiles By Aquinas

De Anima (On the Soul) By Aristotle

Categories By Aristotle

On Dreams By Aristotle

Nicomachean Ethics By Aristotle

On Interpretation By Aristotle

Metaphysics By Aristotle

Physics By Aristotle

Poetics By Aristotle

Politics By Aristotle

Posterior Analytics By Aristotle

Prior Analytics By Aristotle

Rhetoric By Aristotle

City of God By Augustine

Confessions By Augustine

The Meditations By Marcus Aurelius Antoninus

Three Dialogues Between Hylas and Philonous By Berkeley

A Treatise Concerning the Principles of Human Knowledge By Berkeley

The Consolation of Philosophy By Boethius

The Dhammapada By Buddha

The Vagrakkhedikâ Or Diamond-Cutter By Buddha

Discourse on the Method of Rightly Conducting the Reason and Seeking for Truth in the Sciences By Descartes

Meditations on First Philosophy By Descartes

Democracy and Education By Dewey

Discourses By Epictetus

The Enchiridion, or Manual By Epictetus

Letter to Menoeceus By Epicurus

Principal Doctrines By Epicurus

The Philosophy Of History (Introduction) By G. W. F. Hegel

Philosophy Of Mind: Part Three of the Encyclopaedia of the Philosophical Sciences By G.W.F. Hegel

Fragments By Heraclitus

Dialogues Concerning Natural Religion By Hume

An Enquiry Concerning Human Understanding By Hume

Does Consciousness Exist? By James

What Pragmatism Means By James

The Varieties of Religious Experience By James

The Will to Believe By James

The Critique of Pure Reason By Kant

Fundamental Principles of the Metaphysics of Morals By Kant

The Critique of Judgement By Kant

Introduction to the Metaphysics of Morals By Kant

Prolegomena to any Future Metaphysics By Kant

Critique of Practical Reason By Kant

Tao Te Ching By Lao-Tzu

Monadology By Leibniz

An Essay Concerning Human Understanding By Locke

The Second Treatise of Government By Locke

Communist Manifesto By Marx

On Liberty By Mill

Utilitarianism By Mill

On Subjection of Women By Mill

Thus Spake Zarathustra By Nietzsche

Fragments and Commentary By Parmenides

The Fixation of Belief By Peirce

How to Make Our Ideas Clear By Peirce

Apology By Plato

Charmides By Plato

Cratylus By Plato

Crito By Plato

Euthydemus By Plato

Euthyphro By Plato

Gorgias By Plato

Ion By Plato

Laches By Plato

Laws By Plato

Meno By Plato

Parmenides By Plato

Phaedo By Plato

Phaedrus By Plato

Philebus By Plato

Protagoras By Plato

The Republic By Plato

Sophist By Plato

Statesman By Plato

Symposium By Plato

Theaetetus By Plato

Timaeus By Plato

Enneads By Plotinus

Fragments and Commentary By Pythagoras

On Denoting By Russell

The Problems of Philosophy By Russell

Ethics By Spinoza

On the Improvement of Understanding By Spinoza

Fragments and Commentary of Thales

A Vindication of the Rights of Women By Wollstonecraft


Check out Philosophy Primary Sources II and the Links section for even more research sources!

Video Games as Spiritual Activity

If we are in a general way permitted to regard human activity in the realm of the beautiful as a liberation of the soul, as a release from constraint and restriction, in short to consider that art does actually alleviate the most overpowering and tragic catastrophes by means of the creations it offers to our contemplation and enjoyment, it is the art of music which conducts us to the final summit of that ascent to freedom.

– Georg Wilhelm Friedrich Hegel

I’ve seen it in the passionate music and epic stories of Final Fantasy. I’ve seen it in the comradery of split-screen deathmatches in Goldeneye. I’ve seen it in the power struggles and great friendships of the silent Tibia. Hell, I’ve seen it in Guitar Hero. Playing (and creating) video games, in a similar sense to listening to (and creating) music, can be a unique way of letting the physical dissolve and allowing the spirit to flourish. It can show us who we are and what we are about on the most fundamental level.

In the world-historical sense, playing video games and skateboarding are utterly absurd activities. In a more subjective and, dare I say, eternal sense they can show us a glimpse of what it means to be human and how the human spirit transcends the purely physical.

How Video Games Satisfy Basic Human Needs

We must become so alone, so utterly alone, that we withdraw into our innermost self. It is a way of bitter suffering. But then our solitude is overcome, we are no longer alone, for we find that our innermost self is the spirit, that it is God, the indivisible. And suddenly we find ourselves in the midst of the world, yet undisturbed by its multiplicity, for our innermost soul we know ourselves to be one with all being.

– Hermann Hesse

This is love. I have my self-consciousness not in myself but in the other. I am satisfied and have peace with myself only in this other and I AM only because I have peace with myself; if I did not have it then I would be a contradiction that falls to pieces. This other, because it likewise exists outside itself, has its self-consciousness only in me; and both the other and I are only this consciousness of being-outside-ourselves and of our identity; we are only this intuition, feeling, and knowledge of our unity. This is love, and without knowing that love is both a distinguishing and the sublation of this distinction, one speaks emptily of it.

– Georg Wilhelm Friedrich Hegel

This is the eternal origin of art that a human being confronts a form that wants to become a work through him. Not a figment of his soul but something that appears to the soul and demands the soul’s creative power. What is required is a deed that a man does with his whole being.

– Martin Buber

The Gay Science

I welcome all the signs indicating that a more manly and warlike age is commencing, which will, above all, bring heroism again into honor! For it has to prepare the way for a yet higher age, and gather the force which the latter will one day require, the age which will carry heroism into knowledge, and wage war for the sake of ideas and their consequences. For that end many brave pioneers are now needed, who, however, cannot originate out of nothing, and just as little out of the sand and slime of present day civilization and the culture of great cities: men silent, solitary and resolute, who know how to be content and persistent in invisible activity: men who with innate disposition seek in all things that which is to be overcome in them: men to whom cheerfulness, patience, simplicity, and contempt of the great vanities belong just as much as do magnanimity in victory and indulgence to the trivial vanities of all the vanquished: men with an acute and independent judgment regarding all victors, and concerning the part which chance has played in the winning of victory and fame: men with their own holidays, their own work days, and their own periods of mourning; accustomed to command with perfect assurance, and equally ready, if need be, to obey, proud in the one case as in the other, equally serving their own interests: men more imperiled, more productive, more happy! For believe me, the secret for harvesting from existence the greatest fruitfulness and the greatest enjoyment is to live dangerously! Build your cities on the slope of Vesuvius! Send your ships into unexplored seas! Live in war with your equals and with yourselves! Be robbers and spoilers, you knowing ones, as long as you cannot be rulers and possessors!  The time will soon pass when you can be satisfied to live like timorous deer concealed in the forests. Knowledge will finally stretch out her hand for that which belongs to her: she means to rule and possess, and you with her!

– Friedrich Nietzsche, 1882

Being & Becoming

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This is a stub entry from Wikibin, the recycle bin of Wikipedia.

Christopher Macann

Christopher Macann (born March 3, 1941) is a philosopher who has devoted his life to the further development of the phenomenological position advanced by Martin Heidegger in Being and Time. Rather than accepting the conventional view that the two main forms of phenomenological philosophy—transcendental and ontological—are intellectually opposed, Macann conceives of them as stages in the ‘genesis’, or coming into being, of human consciousness. The logic of this genesis is comprehensively explored in Macann’s four-volume Being and Becoming (2007), which employs a Hegelian approach to integrate transcendental with ontological phenomenology—and to integrate phenomenology more generally with analytic philosophy. The aim of Macann’s programme is nothing less than to resolve the key dichotomies of contemporary philosophy, and to begin the task of reconciling Western intellectual traditions with the basic tenets of […].

Macann has taught philosophy at the Universities of Paris, California, Pennsylvania, London and Bordeaux, and is a research fellow of the , whose two year fellowship he held at the University of Heidelberg.

Biography

Christopher Elton Macann was born into a diplomatic family stationed in India. He lost his father in 1944 on the same day that his brother Peter was born. His mother, Cecile Rosemary Macann, remained in India until after the end of World War Two and then brought her sons back to England. Christopher and Peter were both sent to , Winchester, where they served as choral scholars in the Cathedral choir. Both brothers subsequently boarded at Tonbridge School in Kent.

Christopher went to Oxford University to read History at Lincoln College but switched, after a year, to Modern Greats (Politics, Philosophy and Economics). At Oxford he was introduced to philosophy in the form of Logical Positivism (Ayer) and Linguistic Philosophy (Wittgenstein and his disciples). His growing dissatisfaction with Oxford’s style of philosophy found sympathy in one of his professors, Sir Isaiah Berlin, who helped to re-orient Macann’s thinking in a Continental direction, and encouraged him to do his doctoral work in France.

At the University of Paris (the Sorbonne), Macann found a notable sponsor in Paul Ricoeur, who undertook to direct his doctoral work. Ricoeur subsequently invited Macann to teach British philosophy at the newly founded philosophy department at Nanterre. Macann’s teaching experience at Nanterre (1967-8) was cut short by the French student revolution of 1968, which however left him more time to complete his doctoral thesis.

In 1969, Macann took up a visiting appointment at the , which was transferred to a tenure-track position at the new UC campus at Santa Cruz (founded 1965). At that time, UC Santa Cruz sought to offer a Continental alternative—with a particular emphasis on phenomenology—to the orthodox Anglo-Saxon philosophy taught at most American universities. One of the two full professors in the Philosophy Department at UC Santa Cruz was a Husserl specialist, and the other was a Hegel and Heidegger specialist.

Following ideas developed in his doctoral thesis, and encouraged by UC Santa Cruz’s aspirations in Continental philosophy, Macann conceived an original phenomenological philosophical project of his own, which he termed ‘Being and Becoming’. But the extensive scope of this project meant that it could not be completed in time for his tenure review, so instead he began work on an epochal interpretation of the history of modern philosophy (covering eleven major historical figures). When this project also proved too extensive for the timing of the tenure review, Macann concentrated finally upon an interpretative transformation of Kant’s Critical philosophy, for which the historical precedent was Heidegger’s Kant and the Problem of Metaphysics.

Despite the positive response of the philosophy department as a whole, Macann’s Kant book was sent out for re-appraisal by the University of California and judged to be insufficient to justify a tenure appointment. This same book nevertheless sufficed to secure for Macann an Alexander von Humboldt research fellowship, the world’s most prestigious fellowship in the field of Continental philosophy. The Kant book was also later published on the recommendation of Hans-Georg Gadamer as “going beyond Heidegger”. The philosophical project offered and rejected for tenure at UC Santa Cruz indeed provided Macann with material for a life-time’s work in the field of phenomenological philosophy, a programme that is now largely complete.

Macann lives near Bordeaux in France in a neo-Gothic château, which also does chambres d’hôtes (bed and breakfast). Frequently amongst the guests are philosophers, other academics, and philosophy students.

Works

Macann is best known for his ontological phenomenology: Being and Becoming (2007). Distinguishing three stages in the development of human consciousness, Being and Becoming situates ontological philosophy at the first (‘originary’) stage, analytic epistemology at the second (‘objective’) stage, and transcendental philosophy at the third (‘reflective’) stage. The fact that historically, ontological philosophy has always followed upon its transcendental complement (Aristotle after Plato, Hegel after Kant, and Heidegger after Husserl), calls for a re-instantiation of the originary stage—a reflective recuperation of the origin—thereby transforming a mere linear progression into a cyclical, spiral genesis. Along similar lines, the French philosopher Maurice Merleau-Ponty talked of ontological phenomenology as ‘reflection upon the unreflected’.

By grounding the ‘being’ of human being in its being a body, Macann has also been able to bring the structures of his cyclical ontological genesis in line with the findings of the sciences, thereby avoiding the excessively formal and non-empirical character of Heidegger’s ontology. Although Macann’s opening on Eastern philosophy—particularly the Vedantic philosophy (seen through the eyes of Sri Aurobindo) and Japanese philosophy—is only preliminary, he is convinced that the greatest task awaiting philosophy is to close the philosophical gap between East and West and so point the way towards a genuinely universal world philosophy.

The first division of Macann’s life-long philosophical programme has been published in a four-volume edition entitled Being and Becoming. Its first volume is devoted to General Metaphysics; its second volume to Natural Philosophy (Time, Space); its third volume to Social Philosophy (Personal Relations, Language); and its fourth volume to Practical Philosophy (Freedom, Ethics). In the first edition of Being and Becoming, the second, third and fourth volumes are each missing their conclusive theme (currently under development by Macann): Natural Philosophy is awaiting an enquiry into Causality; Social Philosophy an enquiry into Culture; and Practical Philosophy an enquiry into Politics.

The second division of Being and Becoming, an epochal interpretation of the history of modern philosophy which will be entitled The Descendence of Transcendence, comprises essays on eleven historical figures grouped into three epochs: a transcendent epoch (Descartes, Leibniz, Spinoza, Locke, Berkeley, Hume), a transcendental epoch (Kant, Husserl), and an ontological epoch (Heidegger, Merleau-Ponty, Sartre). This epochal interpretation is complete and will be published shortly.

Macann is the author of several other studies in the field of phenomenological philosophy, including Presence and Coincidence and Four Phenomenological Philosophers. He is also editor of a Routledge collection of essays, Martin Heidegger: Critical Assessments. He has been responsible for numerous philosophical translations from the French and German into English, including Michael Theunissen’s Der Andere, translated as The Other, and Phénoménologie et physiologie de l’action, by Alain Berthoz and Jean-Luc Petit, translated as The Physiology and Phenomenology of Action.

In conjunction with a former philosophy student of his at UC Santa Cruz, David Gettman, Macann founded in 1996 the Internet’s first professional e-book publishing house, through which the first edition of Being and Becoming was published in 2007 in both e-book and library (printed) editions. In addition, Online Originals has published a novel by Macann entitled Ananda and a social critique, Egoism and the Crisis in Western Civilization.

Selected Publications

Kant and the Foundations of Metaphysics. Carl Winter, Universitätsverlag, Heidelberg, 1981.

The Other. A translation of Michael Theunissen’s Der Andere. M.I.T. Press. Cambridge, Massachusetts, 1984.

Presence and Coincidence: The transformation of transcendental into ontological phenomenology. Phaenomenologica 119, Martinus Nijhoff: The Hague, 1990.

Martin Heidegger: Critical Assessments, editor, London: Routledge, 1992, (4 Vols.)

Four Phenomenological Philosophers, London: Routledge, 1993.

Critical Heidegger, London: Routledge, 1994.

Being and Becoming, Volume I, General Metaphysics; Volume II, Natural Philosophy; Volume III, Social Philosophy; Volume IV, Practical Philosophy, Online Originals: London & Bordeaux, 2007.

Phénoménologie et physiologie de l’action, by Alain Berthoz & Jean-Luc Petit, translated by Christopher Macann as: The Physiology and Phenomenology of Action, Oxford University Press, 2008.

Source: http://wikibin.org/articles/christopher-macann.html

See Also

Being and Becoming

Plutonomy and the Precariat

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05/08/2012 08:44 am 08:44:21 | Updated Jul 08, 2012

Noam Chomsky

Institute Professor emeritus, MIT Department of Linguistics and Philosophy; Author, ‘Who Rules the World?’

On the History of the U.S. Economy in Decline

Cross-posted with TomDispatch.com

The Occupy movement has been an extremely exciting development. Unprecedented, in fact. There’s never been anything like it that I can think of.  If the bonds and associations it has established can be sustained through a long, dark period ahead — because victory won’t come quickly — it could prove a significant moment in American history.

The fact that the Occupy movement is unprecedented is quite appropriate. After all, it’s an unprecedented era and has been so since the 1970s, which marked a major turning point in American history. For centuries, since the country began, it had been a developing society, and not always in very pretty ways. That’s another story, but the general progress was toward wealth, industrialization, development, and hope. There was a pretty constant expectation that it was going to go on like this. That was true even in very dark times.

I’m just old enough to remember the Great Depression. After the first few years, by the mid-1930s — although the situation was objectively much harsher than it is today — nevertheless, the spirit was quite different. There was a sense that “we’re gonna get out of it,” even among unemployed people, including a lot of my relatives, a sense that “it will get better.”

There was militant labor union organizing going on, especially from the CIO (Congress of Industrial Organizations). It was getting to the point of sit-down strikes, which are frightening to the business world — you could see it in the business press at the time — because a sit-down strike is just a step before taking over the factory and running it yourself. The idea of worker takeovers is something which is, incidentally, very much on the agenda today, and we should keep it in mind. Also New Deal legislation was beginning to come in as a result of popular pressure. Despite the hard times, there was a sense that, somehow, “we’re gonna get out of it.”

It’s quite different now. For many people in the United States, there’s a pervasive sense of hopelessness, sometimes despair. I think it’s quite new in American history. And it has an objective basis.

On the Working Class

In the 1930s, unemployed working people could anticipate that their jobs would come back. If you’re a worker in manufacturing today — the current level of unemployment there is approximately like the Depression — and current tendencies persist, those jobs aren’t going to come back.

The change took place in the 1970s. There are a lot of reasons for it. One of the underlying factors, discussed mainly by economic historian Robert Brenner, was the falling rate of profit in manufacturing. There were other factors. It led to major changes in the economy — a reversal of several hundred years of progress towards industrialization and development that turned into a process of de-industrialization and de-development. Of course, manufacturing production continued overseas very profitably, but it’s no good for the work force.

Along with that came a significant shift of the economy from productive enterprise — producing things people need or could use — to financial manipulation. The financialization of the economy really took off at that time.

On Banks

Before the 1970s, banks were banks. They did what banks were supposed to do in a state capitalist economy: they took unused funds from your bank account, for example, and transferred them to some potentially useful purpose like helping a family buy a home or send a kid to college. That changed dramatically in the 1970s. Until then, there had been no financial crises since the Great Depression. The 1950s and 1960s had been a period of enormous growth, the highest in American history, maybe in economic history.

And it was egalitarian.  The lowest quintile did about as well as the highest quintile. Lots of people moved into reasonable lifestyles — what’s called the “middle class” here, the “working class” in other countries — but it was real.  And the 1960s accelerated it. The activism of those years, after a pretty dismal decade, really civilized the country in lots of ways that are permanent.

When the 1970s came along, there were sudden and sharp changes: de-industrialization, the off-shoring of production, and the shift to financial institutions, which grew enormously. I should say that, in the 1950s and 1960s, there was also the development of what several decades later became the high-tech economy: computers, the Internet, the IT Revolution developed substantially in the state sector.

The developments that took place during the 1970s set off a vicious cycle. It led to the concentration of wealth increasingly in the hands of the financial sector. This doesn’t benefit the economy — it probably harms it and society — but it did lead to a tremendous concentration of wealth.

On Politics and Money

Concentration of wealth yields concentration of political power. And concentration of political power gives rise to legislation that increases and accelerates the cycle. The legislation, essentially bipartisan, drives new fiscal policies and tax changes, as well as the rules of corporate governance and deregulation. Alongside this began a sharp rise in the costs of elections, which drove the political parties even deeper into the pockets of the corporate sector.

The parties dissolved in many ways. It used to be that if a person in Congress hoped for a position such as a committee chair, he or she got it mainly through seniority and service. Within a couple of years, they started having to put money into the party coffers in order to get ahead, a topic studied mainly by Tom Ferguson. That just drove the whole system even deeper into the pockets of the corporate sector (increasingly the financial sector).

This cycle resulted in a tremendous concentration of wealth, mainly in the top tenth of one percent of the population. Meanwhile, it opened a period of stagnation or even decline for the majority of the population. People got by, but by artificial means such as longer working hours, high rates of borrowing and debt, and reliance on asset inflation like the recent housing bubble. Pretty soon those working hours were much higher in the United States than in other industrial countries like Japan and various places in Europe. So there was a period of stagnation and decline for the majority alongside a period of sharp concentration of wealth. The political system began to dissolve.

There has always been a gap between public policy and public will, but it just grew astronomically. You can see it right now, in fact.  Take a look at the big topic in Washington that everyone concentrates on: the deficit. For the public, correctly, the deficit is not regarded as much of an issue. And it isn’t really much of an issue. The issue is joblessness. There’s a deficit commission but no joblessness commission. As far as the deficit is concerned, the public has opinions. Take a look at the polls. The public overwhelmingly supports higher taxes on the wealthy, which have declined sharply in this period of stagnation and decline, and the preservation of limited social benefits.

The outcome of the deficit commission is probably going to be the opposite. The Occupy movements could provide a mass base for trying to avert what amounts to a dagger pointed at the heart of the country.

Plutonomy and the Precariat

For the general population, the 99% in the imagery of the Occupy movement, it’s been pretty harsh — and it could get worse. This could be a period of irreversible decline. For the 1% and even less — the .1% — it’s just fine. They are richer than ever, more powerful than ever, controlling the political system, disregarding the public. And if it can continue, as far as they’re concerned, sure, why not?

Take, for example, Citigroup. For decades, Citigroup has been one of the most corrupt of the major investment banking corporations, repeatedly bailed out by the taxpayer, starting in the early Reagan years and now once again. I won’t run through the corruption, but it’s pretty astonishing.

In 2005, Citigroup came out with a brochure for investors called “Plutonomy: Buying Luxury, Explaining Global Imbalances.” It urged investors to put money into a “plutonomy index.” The brochure says, “The World is dividing into two blocs — the Plutonomy and the rest.”

Plutonomy refers to the rich, those who buy luxury goods and so on, and that’s where the action is. They claimed that their plutonomy index was way outperforming the stock market. As for the rest, we set them adrift. We don’t really care about them. We don’t really need them. They have to be around to provide a powerful state, which will protect us and bail us out when we get into trouble, but other than that they essentially have no function. These days they’re sometimes called the “precariat” — people who live a precarious existence at the periphery of society. Only it’s not the periphery anymore. It’s becoming a very substantial part of society in the United States and indeed elsewhere. And this is considered a good thing.

So, for example, Fed Chairman Alan Greenspan, at the time when he was still “Saint Alan” — hailed by the economics profession as one of the greatest economists of all time (this was before the crash for which he was substantially responsible) — was testifying to Congress in the Clinton years, and he explained the wonders of the great economy that he was supervising. He said a lot of its success was based substantially on what he called “growing worker insecurity.” If working people are insecure, if they’re part of the precariat, living precarious existences, they’re not going to make demands, they’re not going to try to get better wages, they won’t get improved benefits. We can kick ’em out, if we don’t need ’em. And that’s what’s called a “healthy” economy, technically speaking. And he was highly praised for this, greatly admired.

So the world is now indeed splitting into a plutonomy and a precariat — in the imagery of the Occupy movement, the 1% and the 99%. Not literal numbers, but the right picture. Now, the plutonomy is where the action is and it could continue like this.

If it does, the historic reversal that began in the 1970s could become irreversible. That’s where we’re heading. And the Occupy movement is the first real, major, popular reaction that could avert this. But it’s going to be necessary to face the fact that it’s a long, hard struggle. You don’t win victories tomorrow. You have to form the structures that will be sustained, that will go on through hard times and can win major victories. And there are a lot of things that can be done.

Toward Worker Takeover

I mentioned before that, in the 1930s, one of the most effective actions was the sit-down strike. And the reason is simple: that’s just a step before the takeover of an industry.

Through the 1970s, as the decline was setting in, there were some important events that took place.  In 1977, U.S. Steel decided to close one of its major facilities in Youngstown, Ohio. Instead of just walking away, the workforce and the community decided to get together and buy it from the company, hand it over to the work force, and turn it into a worker-run, worker-managed facility. They didn’t win. But with enough popular support, they could have won.  It’s a topic that Gar Alperovitz and Staughton Lynd, the lawyer for the workers and community, have discussed in detail.

It was a partial victory because, even though they lost, it set off other efforts. And now, throughout Ohio, and in other places, there’s a scattering of hundreds, maybe thousands, of sometimes not-so-small worker/community-owned industries that could become worker-managed. And that’s the basis for a real revolution. That’s how it takes place.

In one of the suburbs of Boston, about a year ago, something similar happened. A multinational decided to close down a profitable, functioning facility carrying out some high-tech manufacturing. Evidently, it just wasn’t profitable enough for them. The workforce and the union offered to buy it, take it over, and run it themselves. The multinational decided to close it down instead, probably for reasons of class-consciousness. I don’t think they want things like this to happen. If there had been enough popular support, if there had been something like the Occupy movement that could have gotten involved, they might have succeeded.

And there are other things going on like that. In fact, some of them are major. Not long ago, President Barack Obama took over the auto industry, which was basically owned by the public. And there were a number of things that could have been done. One was what was done: reconstitute it so that it could be handed back to the ownership, or very similar ownership, and continue on its traditional path.

The other possibility was to hand it over to the workforce — which owned it anyway — turn it into a worker-owned, worker-managed major industrial system that’s a big part of the economy, and have it produce things that people need. And there’s a lot that we need.

We all know or should know that the United States is extremely backward globally in high-speed transportation, and it’s very serious. It not only affects people’s lives, but the economy.  In that regard, here’s a personal story. I happened to be giving talks in France a couple of months ago and had to take a train from Avignon in southern France to Charles De Gaulle Airport in Paris, the same distance as from Washington, DC, to Boston. It took two hours.  I don’t know if you’ve ever taken the train from Washington to Boston, but it’s operating at about the same speed it was 60 years ago when my wife and I first took it. It’s a scandal.

It could be done here as it’s been done in Europe. They had the capacity to do it, the skilled work force. It would have taken a little popular support, but it could have made a major change in the economy.

Just to make it more surreal, while this option was being avoided, the Obama administration was sending its transportation secretary to Spain to get contracts for developing high-speed rail for the United States, which could have been done right in the rust belt, which is being closed down. There are no economic reasons why this can’t happen. These are class reasons, and reflect the lack of popular political mobilization. Things like this continue.

Climate Change and Nuclear Weapons

I’ve kept to domestic issues, but there are two dangerous developments in the international arena, which are a kind of shadow that hangs over everything we’ve discussed. There are, for the first time in human history, real threats to the decent survival of the species.

One has been hanging around since 1945. It’s kind of a miracle that we’ve escaped it. That’s the threat of nuclear war and nuclear weapons. Though it isn’t being much discussed, that threat is, in fact, being escalated by the policies of this administration and its allies. And something has to be done about that or we’re in real trouble.

The other, of course, is environmental catastrophe. Practically every country in the world is taking at least halting steps towards trying to do something about it. The United States is also taking steps, mainly to accelerate the threat.  It is the only major country that is not only not doing something constructive to protect the environment, it’s not even climbing on the train. In some ways, it’s pulling it backwards.

And this is connected to a huge propaganda system, proudly and openly declared by the business world, to try to convince people that climate change is just a liberal hoax. “Why pay attention to these scientists?”

We’re really regressing back to the dark ages. It’s not a joke.  And if that’s happening in the most powerful, richest country in history, then this catastrophe isn’t going to be averted — and in a generation or two, everything else we’re talking about won’t matter. Something has to be done about it very soon in a dedicated, sustained way.

It’s not going to be easy to proceed. There are going to be barriers, difficulties, hardships, failures.  It’s inevitable. But unless the spirit of the last year, here and elsewhere in the country and around the globe, continues to grow and becomes a major force in the social and political world, the chances for a decent future are not very high.

Noam Chomsky is Institute Professor Emeritus in the MIT Department of Linguistics and Philosophy.  A TomDispatch regular, he is the author of numerous best-selling political works, most recently, Hopes and Prospects, Making the Future, and Occupy, published by Zuccotti Park Press, from which this speech, given last October, is excerpted and adapted. His web site is www.chomsky.info.

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Source: Huffington Post

See Also

Occupy (Occupied Media Pamphlet Series) by Noam Chomsky

Occupy (book) on Wikipedia

“Precariat” (Wikipedia)

Scientism contra Philosophy

Many people mistake knowledge for wisdom because they are intimately related, and this is unfortunate because they are quite different in an important way. Knowledge is the accumulation of facts and information. Wisdom is the synthesis of knowledge and experiences into insights that deepen one’s understanding of relationships and the meaning of life. In other words, knowledge is a tool, and wisdom is the craft in which the tool is used.

If one understands this difference, he or she will also appreciate why it is vital to properly distinguish between the two. With the Internet, it is now relatively easy for a reasonably diligent person to quickly become knowledgeable in virtually any field of his or her choosing. We are literally awash in a sea of information! But having a hammer and knowing how to use it are two entirely different propositions. A hammer is amoral. Whether it is used for good or ill depends entirely on the wielder. Sadly, history is a lengthy record of the harms wrought by knowledgeable, well-meaning people who lacked wisdom.

In contrast to knowledge, wisdom is generally considered to be morally good. Why is this the case? Albert Einstein once said, ‘Wisdom is not a product of schooling but of the lifelong attempt to acquire it.’ Such a process is lengthy and arduous, which teaches the pursuer patience and humility. Seldom is a person unchanged by such a trial. When one finally uncovers a connection or insight that he or she believes to be universally applicable ‘truth,’ it often inspires awe akin to a spiritual experience.

‘Knowledge comes, but wisdom lingers,’ wrote Alfred, Lord Tennyson. Truths stay with a person for the rest of his or her life, coloring all subsequent thoughts and actions. Wisdom requires no law or threat of punishment to ensure compliance. The practitioner typically feels a strong compulsion to obey his or her own beliefs. The wise can still fall prey to indiscretions and questionable moral behavior–being flesh and blood like us all–however, if one tracks such statistics, the odds of such failings are likely to be very small compared to the general populace.

Society esteems the wise for their virtuosity and for their rarity. Subject matter experts number in the thousands, but the wise may only number in the tens or hundreds. And history records their names and achievements for posterity’s sake.

. . . . .

This critical insight is brought to you by Justarius of Philoscifi.com

If scientific method is only one form of a general method employed in all human inquiry, how is it that the results of science are more reliable than what is provided by these other forms? I think the answer is that science deals with highly quantified variables and that it is the precision of its results that supplies this reliability. But make no mistake: Quantified precision is not to be confused with a superior method of thinking.

– James Blachowicz, The New York Times

See Also

Hawking contra Philosophy

Philosophy of Language

Does language affect the way you think about the world?

A radically positive answer to this question is a strong form of the linguistic relativity thesis, which says that the language you speak broadly affects or even determines the way you experience the world, from the way you perceive it, to the way to categorize it, to the way you cognize it. This radical thesis is often associated with the early-to-mid 20th century linguistic anthropologists Eric Sapir and Benjamin Whorf, and sometimes called the Sapir-Whorf thesis (though, for the record, there is a lot of controversy about what Whorf’s views actually were).

This notion might strike many as crazy. You might think that how you perceive the world is simply a relationship between your sensory systems and objective reality. Even if the way you think about the world is influenced by culture, personal experience, and upbringing, the grammar or vocabulary of the language you speak plays no role in shaping your experience. Language is merely how you give voice to what you experience, not a determining force on what you experience.

People like Sapir and Whorf thought that this idea of the relationship between an objective reality and language is a mere illusion. Their thought was essentially that people around the world speak different languages, with difference structural features (grammar, syntax) and different vocabularies (lexicon), and this influences the conceptual system that they bring to each and every experience of the world.

To consider but one example, Benjamin Whorf spent a lot of time studying the Native American language Hopi, which, he claimed, had no mass nouns. Mass nouns are words that describe substances like water, snow, meat, beer, flouras opposed to objects, like a chair, a person, a bottle. While English and other Indo-European languages have many mass nouns as well as count nouns, other languages like Japanese have entirely mass nouns with no or almost no count nouns. Hopi, Whorf claimed, has only count nouns. Whorf thought this difference in language reflected a very different categorization of the physical world. While for the speaker of a European language, the philosophical idea of an underlying substance or matter, which has extension but is not obviously bounded in any way, that can then be formed into an object (e.g. water formed into a bottle of water) is basic, a naïve reflection of language. But for the Hopi the world looks very different: this idea of an underlying substance is foreign; a speaker of Hopi does not see the world as full of water that can be formed into various objects, but, at the basic level, as full of objects like bottles of water, glasses of water, and lakes. (Whorf, “The relation of habitual thought and behavior to language” in Language, Thought, and Reality. MIT Press, 1956, 134-159)

The effect of language on thought is an empirically testable question, and since the time that the Sapir-Whorf thesis became popular there has been considerable work done to put it to the test (and there is still a lot of work being done, currently, and a lot more work to do!). For example, Li, Dunham, and Carey did an experiment on speakers of languages that have all mass nouns (like Japanese) versus ones that have more count nouns than mass (like English). This study found that on tasks that do not involve language, there is no difference in the ways in which monolingual Japanese speakers and monolingual English speakers perform on non-linguistic tasks involving masses of substance and objects. Though this study did not include a language like Hopi, with only count nouns, it is evidence in support of the hypothesis that the way the language categorizes the stuff of the world (into substance or object) has little effect on the way the speaker categorizes or conceptualizes the world.

Few people these days believe something as strong as the strongest version of the Sapir-Whorf thesis – that our experiences are largely determined by the language we speak. But there are many neo-Whorfians doing experimental work to show that the language one speaks has some measurable effect on one’s experience of the world. For example, neo-Whorfian psychologist Lera Boroditsky has run dozens of experiments that seem to point to the conclusion that many different aspects of thought are in fact influenced by language. In one case, Boroditsky and colleagues ran a series of experiments testing whether the grammatical gender associated with a noun had an effect on how people perceive the object named by the noun. Unlike English, many languages have grammatical genders associated with nouns, the most common being feminine and masculine. These genders can manifest themselves in grammatical rules like which article is correct to use with a noun, agreement of adjectives or verbs and more.

Grammatical gender is generally arbitrary – something that is masculine in one language may be feminine in another and vice versa. So what Boroditsky and others tested was whether this arbitrary associated of gender with words had any effect on whether people think of various objects as masculine or feminine. For example, in one such study, they tested native speakers of Spanish and German by asking them to name (in English) the first 3 adjectives that came to mind to describe each of 24 objects (named in English) on a list. The 24 objects each had opposite genders in each language. In general, the participants came up with adjectives that were more stereotypically masculine if the word for the object was masculine in their language and more stereotypically feminine if it was feminine. For example, for the word “key”, which is masculine in German, German speakers said things like hard, heavy, jagged, metal, serrated, and useful. At the same time, the word for key is feminine in Spanish and Spanish speakers came up with adjectives like golden, intricate, little, lovely, shiny, and tiny.

If any part of neo-Whorfianism like this is correct, what consequences does it have for how we gain knowledge of the world (epistemology)? Do experiments like Boroditsky’s imply that German and Spanish speakers actually perceive certain objects differently? And if this is the case, if we do in fact all have different experiences that are affected by the language we speak, can we say that some experiences are more correct than others? Could it be that some languages are more accurate than others? If not, what does this mean for the metaphysical notion of an objective reality?

Source: PhilosophyTalk.org

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The world is my world: this is manifest in the fact that the limits of language (of that language which alone I understand) mean the limits of my world.

– Ludwig Wittgenstein

See Also

Philosophy of Language @ IEP