Megalopolis Quotes

But when the social entity grows large, becomes a megalopolis, a state, a federation, then the governing machine grows remote, impersonal, even inhuman. It takes money from us for purposes we do not seem to sanction; it treats us as abstract statistics; it controls an army; it supports a police force whose function does not always appear to be protective.

Princeton isn't actually part of New Jersey. It's a small island of wealth and intellectual eccentricity floating in the Sea of Central Megalopolis. It's an honest-to-god town awash in the land of the strip mall. Hair is smaller, heels are shorter, asses are tighter in Princeton.

Each one of us is a city of cells, and each cell a town of bacteria. You are a gigantic megalopolis of bacteria.

The past few months have been the most serene of his adult life. The megalopolis in his mind has quieted to a country road. He does his work, he eats his bread, and he sleeps with the knowledge that today hasn't added to the sum of human misery. For now at least it's peace of a kind he hadn't imagined himself worthy of receiving.

Although their populations ranged only from 20 to 200 people, we may see in them the beginnings of urban life in England. The author believes that London was once just such a hill fort, but the evidence for it is now buried beneath the megalopolis it has become.

Over the years I have read many, many books about the future, my ‘we’re all doomed’ books, as Connie liked to call them. ‘All the books you read are either about how grim the past was or how gruesome the future will be. It might not be that way, Douglas. Things might turn out all right.’ But these were well-researched, plausible studies, their conclusions highly persuasive, and I could become quite voluble on the subject. Take, for instance, the fate of the middle-class, into which Albie and I were born and to which Connie now belongs, albeit with some protest. In book after book I read that the middle-class are doomed. Globalisation and technology have already cut a swathe through previously secure professions, and 3D printing technology will soon wipe out the last of the manufacturing industries. The internet won’t replace those jobs, and what place for the middle-classes if twelve people can run a giant corporation? I’m no communist firebrand, but even the most rabid free-marketeer would concede that market-forces capitalism, instead of spreading wealth and security throughout the population, has grotesquely magnified the gulf between rich and poor, forcing a global workforce into dangerous, unregulated, insecure low-paid labour while rewarding only a tiny elite of businessmen and technocrats. So-called ‘secure’ professions seem less and less so; first it was the miners and the ship- and steel-workers, soon it will be the bank clerks, the librarians, the teachers, the shop-owners, the supermarket check-out staff. The scientists might survive if it’s the right type of science, but where do all the taxi-drivers in the world go when the taxis drive themselves? How do they feed their children or heat their homes and what happens when frustration turns to anger? Throw in terrorism, the seemingly insoluble problem of religious fundamentalism, the rise of the extreme right-wing, under-employed youth and the under-pensioned elderly, fragile and corrupt banking systems, the inadequacy of the health and care systems to cope with vast numbers of the sick and old, the environmental repercussions of unprecedented factory-farming, the battle for finite resources of food, water, gas and oil, the changing course of the Gulf Stream, destruction of the biosphere and the statistical probability of a global pandemic, and there really is no reason why anyone should sleep soundly ever again. By the time Albie is my age I will be long gone, or, best-case scenario, barricaded into my living module with enough rations to see out my days. But outside, I imagine vast, unregulated factories where workers count themselves lucky to toil through eighteen-hour days for less than a living wage before pulling on their gas masks to fight their way through the unemployed masses who are bartering with the mutated chickens and old tin-cans that they use for currency, those lucky workers returning to tiny, overcrowded shacks in a vast megalopolis where a tree is never seen, the air is thick with police drones, where car-bomb explosions, typhoons and freak hailstorms are so commonplace as to barely be remarked upon. Meanwhile, in literally gilded towers miles above the carcinogenic smog, the privileged 1 per cent of businessmen, celebrities and entrepreneurs look down through bullet-proof windows, accept cocktails in strange glasses from the robot waiters hovering nearby and laugh their tinkling laughs and somewhere, down there in that hellish, stewing mess of violence, poverty and desperation, is my son, Albie Petersen, a wandering minstrel with his guitar and his keen interest in photography, still refusing to wear a decent coat.

The limitation of the standard liberal attitude towards Muslim women wearing a veil is visible here, too. Women are permitted to wear the veil if this is their free choice and not an option imposed on them by their husbands or family. However, the moment women wear a veil to exercise a free individual choice, the meaning of wearing a veil changes completely. It is no longer a sign of belonging to the Muslim community, but an expression of their idiosyncratic individuality. The difference is the same one between a Chinese farmer eating Chinese food because his village has been doing so since time immemorial, and a citizen of a Western megalopolis deciding to go and have dinner at a local Chinese restaurant. This is why, in our secular, choice-based societies, people who maintain a substantial religious belonging are in a subordinate position. Even if they are allowed to maintain their belief, their belief is "tolerated" as their idiosyncratic personal choice or opinion. The moment they present it publicly as what it is for them, say a matter of substantial belonging, they are accused of "fundamentalism." What this means is that the "subject of free choice" in the Western "tolerant" multicultural sense can emerge only as the result of extremely violent process of being torn out of a particular life world, of being cut off from one's roots.

Fritz Lang's 1927 film Metropolis is commonly regarded as one of the classics of cinema, and at the time it was probably the most expensive film ever made. Only in light of recent restoration work, though, can we see how explicitly it draws on apocalyptic themes in its prophetic depiction of modern society. Partly, Metropolis reflects the ideas of Oswald Spengler, whose sensationally popular book The Decline of the West appeared in 1918. Spengler presented nightmare forecasts of the vast megalopolis, ruled by the superrich, with politics reduced to demagoguery and Caesarism, and religion marked by strange oriental cults. Lang borrowed that model but added explicit references to the Bible, and particularly Revelation. In the future world of Metropolis, the ruling classes dwell in their own Tower of Babel, while the industrial working class is literally enslaved to Moloch.

The underlying assumption of this system is that wealth, leisure, comfort, health, and a long life belonged by right only to the dominant minority; while hard work and constant deprivation and denial, a 'slaves' diet and an early death, became the lot of the mass of men. Once this division was established, is it any wonder that the dreams of the working classes throughout history, at least in those relatively happy periods when they dared to tell each other fairy stories, was a desire for idle days and for a surfeit of material goods? These desires were kept from an explosive eruption, perhaps, by the institution of occasional feasts and carnivals. But the dreams of an existence which counterfeited closely that of the ruling classes, as the brummagen jewelry worn by the poor in Victorian England imitated in brass the gold baubles of the upper classes, have remained alive from age to age: indeed they are still an active ingredient in the fantasy of effortless affluence that currently hovers like a pink smog over Megalopolis.

New York is never a megalopolis of however many millions; it’s always just your neighborhood—the shoe repair guy, the carpenter, the grocer, the post office—like any small town in Texas, really. (Dan Rather, from My First New York)

It is the same creative will-to-life that was brilliantly and theatrically formulated by Nietzsche in 'Zarathustra'; that led the Hegelian Marx to an economic and the Malthusian Darwin to a biological hypothesis which, together, have subtly transformed the world-outlook of the Western megalopolis.

Mexico City is a timeless place, a beautiful entanglement of contrast and contradictions. It is a megalopolis where the traditional and the contemporary, the indigenous and the modern, merge into unexpected and fascinating configurations.

It is this extinction of living inner religiousness, which gradually tells upon even the most insignificant element in a man's being, that becomes phenomenal in the historical world-picture at the turn from the Culture to the Civilization, the Climacteric of the Culture, as I have already called it, the time of change in which a mankind loses its spiritual fruitfulness for ever, and building takes the place of begetting. Unfruitfulness — understanding the word in all its direct seriousness — marks the brain-man of the megalopolis, as the sign of fulfilled destiny, and it is one of the most impressive facts of historical symbolism that the change manifests itself not only in the extinction of great art, of great courtesy, of great formal thought, of the great style in all things, but also quite carnally in the childlessness and "race-suicide" of the civilized and rootless strata.

By the time Albie is my age I will be long gone, or, best-case scenario, barricaded into my living module with enough rations to see out my days. But outside, I imagine vast, unregulated factories where workers count themselves lucky to toil through eighteen-hour days for less than a living wage before pulling on their gas masks to fight their way through the unemployed masses who are bartering with the mutated chickens and old tin-cans that they use for currency, those lucky workers returning to tiny, crowded shacks in a vast megalopolis where a tree is never seen, the air is thick with police drones, where car-bomb explosions, typhoons and freak hailstorms are so commonplace as to be barely remarked upon. Meanwhile, in the literally gilded towers above the carcinogenic smog, the privileged 1 per cent of businessmen, celebrities and entrepeneurs look down through bullet-proof windows, accept coktails in strange glasses from the robot waiters hovering nearby and laugh their tinkling laughs and somewhere, down there in that hellish, stewing mess of violence, poverty and desperation, is my son, Albie Petersen, a wandering minstrel with his guitar and his keen interest in photography, still refusing to wear a decent coat.

The Nonconformists are Coming Out of the Woodwork {Couplet} I just another nonconformist treading this megalopolis, not the Pharaoh of Egypt, just another sarcophagus.

Princeton isn’t actually part of New Jersey. It’s a small island of wealth and intellectual eccentricity floating in the Sea of Central Megalopolis.

Cultures are organisms," Spengler explains, "and world-history is their collective biography." Like any other vital organism, then, each culture goes through the stages of youth, maturity, and decline. "Culture is the prime phenomenon of all past and future world-history." "Every Culture has its own Civilization...The Civilization is the inevitable destiny of the Culture....Civilizations are the most external and artificial states of which a species of developed humanity is capable. They are a conclusion, the thing-become succeeding the thing-becoming, death following life, rigidity following expansion, intellectual age and the stone-built, petrifying world-city following mother-earth and the spiritual childhood of Doric and Gothic. They are an end, irrevocable, yet by inward necessity reached again and again." Thus, while the culture is a period of ebullient creativity, the civilization that inevitably follows is a period of reflection, organization, and search for material comfort and convenience. For example, classical Greece was the culture; imperial Rome the civilization. From the beauties of Greek poetry to the imperialism of Roman law, we now live in the civilization of Western ("Faustian") culture and cannot avoid the consequences. Among these Spengler foresaw the "megalopolis," the city of faceless masses, the omnipotence of money, and a new Caesarism.

Doc was into his own apprenticeship as a skip tracer, and each, gradually locating a different karmic thermal above the megalopolis, had watched the other glide away into a different fate.

It wasn’t even the same country. By then he understood the geo-lingo. San Francisco was The City, Oakland was O-town, to be avoided at night—that was where the blacks lived—and the city of Berkeley was Berzerkeley, while Berkeley the school was Cal. The East Bay, where Berzerkeley was located, supposedly suburban, felt plenty busy. Collectively, it was the Bay Area, a megalopolis—oh how that word polished his tongue—where the elsewhere unimaginable was mere mundanity.

The horizon of our time is marked by the Fukushima event. Compared to the noisy catastrophes of the earthquake and the tsunami, Tokyo's silent apocalypse is more frightening and suggests a new framework of social expectation for daily life on the planet. The megalopolis is directly exposed to the Fukushima fallout, but life is proceeding almost normally. Only a few people have abandoned the city. Most citizens have stayed there, buying mineral water as they have always done, breathing with facemasks on their mouths as they have always done. A few cases of air and water contamination are denounced. Concerns about food safety have prompted US officials to halt the importation of certain foods from Japan. But the Fukushima effect does not imply a disruption of social life: poison has become a normal feature of daily life, the second nature we have to inhabit.

Every bookshop is a condensed version of the world. It is not a flight path, but rather the corridor between bookshelves that unites your country and its language with vast regions that speak other languages. It is not an international frontier you must cross but a footstep--a mere footstep--you must take to change topography, toponyms and time: a volume first published in 1976 sits next to one launched yesterday, which has just arrived; a monograph on prehistoric migrations cohabits with a study of the megalopolis in the twentieth-first century; the complete works of Camus precede those of Cervantes (it is in that unique, reduced space where the line by J.V. Foix rings truest: "The new excites and the old seduces"). It is not a main road, but rather a set of stairs, perhaps a threshold, maybe not even that: turn and it is what links one genre to another, a discipline or obsession to an often complementary opposite; Greek drama to great North American novels, microbiology to photography, Far Eastern history to bestsellers about the Far West, Hindu poetry to chronicles of the Indies, entomology to chaos theory." - Jorge Carrión, Bookshops: A Reader's History

Future humans, living in a coastal megalopolis in Baffin Island in the Canadian Arctic, might similarly marvel at the strange ancient culture 5,000 years ago that was fully aware that it was sacrificing the prospects of civilization and the welfare of the living world to satisfy its hunger for burning ancient plants and sea life buried in the rocks. But this far underestimates the eventual legacy of humanity.

Does Kurokawa feel that deep-time thinking in business is better than short-term thinking? He is an even-minded person, and I admit that I expected him to reply that both are important. Instead he said, "Of course." He offered one more history lesson: in 1915, Tokyo decided to commemorate their recently deceased emperor with a Shinto shrine and sacred forest. At the time, the area they selected was marshy farmland on the outskirts of the city. The forester planned out the project in stages, beginning with a hundred thousand young trees that would be planted around the few existing pines. Over a hundred years, a broad-leaf woods of oak, chinquapin and camphor trees would rise to become an untended forest. No one involved in the planning would live to see the final outcome. Today the mature forest covers a slow-rising hill alongside Harajuku subway station. It's a green respite, where a sense of calm prevails and there's clean air for your lungs-and it is surrounded to the horizon on every side by the megalopolis of Toyko. Kurokawa became speechless with awe at the brilliance of the deep-time vision. 'If you don't think that way,' he said at last, 'what kind of passion do you have for human life?

In primitive cultures, before individuated minds and individual identities had been achieved, it was the persona of the tribe that necessarily established and maintained the identity of its members. Some of this early form of identification happily still survives in families and vocational groups, in neighborhoods, cities, and nations, though in all these places a homogenized mass culture associated with the continued spread of 'Megalopolis'-itself a disintegrated and unidentifiable urbanoid nonentity-threatens even these residual supports for the human ego.

Mexico City is a timeless place, a beautiful entanglement of contrast and contradictions. It is a megalopolis where the traditional and the contemporary, the indigenous and the modern, merge into unexpected and fascinating configurations.