No subscription or hidden extras
Read through the most famous quotes by topic #modern
The early commentators who put down the pre-presidential Roosevelt as an empty-headed young lightweight, all ambition and no talent, now seem comically wrong to a modern book-reading, movie-going, television-watching, legend-loving American public conditioned to think of him as one of the presidential giants on the order of Washington and Lincoln. ↗
If the meaning of life has become doubtful, if one's relations to others and to oneself do not offer security, then fame is one means to silence one's doubts. It has a function to be compared with that of the Egyptian pyramids or the Christian faith in immortality: it elevates one's individual life from its limitations and instability to the plane of indestructability; if one's name is known to one's contemporaries and if one can hope that it will last for centuries, then one's life has meaning and significance by this very reflection of it in the judgments of others. ↗
#freedom #modern-relationships #philosophy #society #western-culture
But re-reading Voss also demonstrates again that although White wasn't 'a nice man', and indeed was—perhaps rightly—scathingly dismissive of my and other Australian writers' work and origins unless they were his friends, he was a genius, and Voss one of the finest works of the modernist era and of the past century. ↗
#australian-literature #friendship #literature #modernism #nastiness
For better of for worse the church in the West bought modernity's claims. We were baptized in its story (even though it said it did not have one) and accepted its categories and definitions. But somewhere along the way we also began to believe that the ways in which we accessed knowledge about God or Jesus or the Spirit or Christianity were those things themselves. ↗
Nin knew how much humans loved money, riches, and material things—though he never really could understand why. The more technologically advanced the human species got, the more isolated they seemed to become, at the same time. It was alarming, how humans could spend entire lifetimes engaged in all kinds of activities, without getting any closer to knowing who they really were, inside. ↗
The whole tendency of modern life is towards scientific planning and organisation, central control, standardisation, and specialisation. If this tendency was left to work itself out to its extreme conclusion, one might expect to see the state transformed into an immense social machine, all the individual components of which are strictly limited to the performance of a definite and specialised function, where there could be no freedom because the machine could only work smoothly as long as every wheel and cog performed its task with unvarying regularity. Now the nearer modern society comes to the state of total organisation, the more difficult it is to find any place for spiritual freedom and personal responsibility. Education itself becomes an essential part of the machine, for the mind has to be as completely measured and controlled by the techniques of the scientific expert as the task which it is being trained to perform. ↗
For the normative self-understanding of modernity, Christianity has functioned as more than just a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk. ↗
I probably won’t play a song the same way tomorrow as I play it today. Only a pitchman says the same thing the same way twice, without varying a word. If music is a language, why don’t people use it with the same subtlety, nuance, and facility as they do the spoken language? Probably because they don’t verbalize with the same vocabulary and tone they once did. It has been said that a people’s character is reflected in their music. Our culture is a perfect example. If people here walk around using one-syllable words with no color, no variety, no shading, how can we expect our musical language to be any different? It’s like the emperor’s new clothes – sure they can sit and make wild noises on their synthesizers and call it music – who questions? But ask them to pull up a chair and play ‘Gal in Calico’ or Temptation,’ or even a straight dramatic version of ‘The Star-Spangled Banner’ and they can’t do it. They’re too pretentious. They can’t just play songs. ↗
#music #noise #synthesizers #music
Lacan’s defenders (as well as those of the other authors discussed here) tend to respond to these criticisms by resorting to a strategy that we shall call “neither/nor”: these writings should be evaluated neither as science, nor as philosophy, nor as poetry, nor ... One is then faced with what could be called a “secular mysticism”: mysticism because the discourse aims at producing mental effects that are not purely aesthetic, but without addressing itself to reason; secular because the cultural references (Kant, Hegel, Marx, Freud, mathematics, contemporary literature ... ) have nothing to do with traditional religions and are attractive to the modern reader. ↗
