Twentieth Century Quotes

Nationalism of one kind or another was the cause of most of the genocide of the twentieth century. Flags are bits of colored cloth that governments use first to shrink-wrap people's minds and then as ceremonial shrouds to bury the dead.

Hastiness and superficiality are the psychic diseases of the twentieth century.

Post-truth is pre-fascism.

If by the quarter of the twentieth century godliness wasn’t next to something more interesting than cleanliness, it might be time to reevaluate our notions of godliness.

Researching this book has been a voyage of discovery and it is a privilege to present an unexpurgated medical biography of the most consequential American of the twentieth century.

The problem of the twentieth century is the problem of the color line.

I am the twentieth century. I am the ragtime and the tango; sans-serif, clean geometry. I am the virgin's-hair whip and the cunningly detailed shackles of decadent passion. I am every lonely railway station in every capital of Europe. I am the Street, the fanciless buildings of government. the cafe-dansant, the clockwork figure, the jazz saxophone, the tourist-lady's hairpiece, the fairy's rubber breasts, the travelling clock which always tells the wrong time and chimes in different keys. I am the dead palm tree, the Negro's dancing pumps, the dried fountain after tourist season. I am all the appurtenances of night.

In the twentieth century, nowhere on Earth was sex so vigorously suppressed as in America---and nowhere else was there such a deep interest in it.

A nationalist will say that “it can’t happen here,” which is the first step toward disaster. A patriot says that it could happen here, but that we will stop it.

By the late twentieth century, our time, a mythic time, we are all chimeras, theorized and fabricated hybrids of machine and organism; in short, we are cyborgs.

In the nineteenth century, the central moral challenge was slavery. In the twentieth century, it was the battle against totalitarianism. We believe that in this century the paramount moral challenge will be the struggle for gender equality around the world.

Dan thought of love as defined by books, cobwebbed and hidden from view by the past. Too bad a love like that didn't actually exist. In the twentieth century one had to fake it.

Me? I'm the king of the twentieth century. I'm the bogeyman. The villain...The black sheep of the family.

The history of the twentieth century was dominated by the struggle against totalitarian systems of state power. The twenty-first will no doubt be marked by a struggle to curtail excessive corporate power.

Ads are the cave art of the twentieth century.

It is unthinkable in the twentieth century to fail to distinguish between what constitutes an abominable atrocity that must be prosecuted and what constitutes that "past" which "ought not to be stirred up.

One of the greatest injustices we do to our young people is to ask them to be conservative. Christianity is not conservative, but revolutionary.

Everything everyone thinks they know about [Mother Teresa] is false. It must be the single most successful emotional con job of the twentieth century.

In twentieth-century Old Earth, a fast food chain took dead cow meat, fried it in grease, added carcinogens, wrapped it in petroleum-based foam, and sold nine hundred billion units. Human beings. Go figure.

Three profoundly destabilizing scientific ideas ricochet through the twentieth century, trisecting it into three unequal parts: the atom, the byte, the gene.

War was a hellish, horrible hideous thing - too horrible and hideous to happen in the twentieth century between civilised nations.

The odd American idea that giving money to political campaigns is free speech means that the very rich have far more free speech, and so in effect far more voting power, than other citizens.

You submit to tyranny when you renounce the difference between what you want to hear and what is actually the case.

There are times when a feeling of expectancy comes to me, as if something is there, beneath the surface of my understanding, waiting for me to grasp it. It is the same tantalizing sensation when you almost remember a name, but don't quite reach it. I can feel it when I think of human beings, of the hints of evolution suggested by the removal of wisdom teeth, the narrowing of the jaw no longer needed to chew such roughage as it was accustomed to; the gradual disappearance of hair from the human body; the adjustment of the human eye to the fine print, the swift, colored motion of the twentieth century. The feeling comes, vague and nebulous, when I consider the prolonged adolesence of our species; the rites of birth, marriage and death; all the primitive, barbaric ceremonies streamlined to modern times. Almost, I think, the unreasoning, bestial purity was best. Oh, something is there, waiting for me. Perhaps someday the revelation will burst in upon me and I will see the other side of this monumental grotesque joke. And then I'll laugh. And then I'll know what life is.

The mistake is to assume that rulers who came to power through institutions cannot change or destroy those very institutions—even when that is exactly what they have announced that they will do.

The streets of Prague were a fantasia scarcely touched by the twenty-first century—or the twentieth or nineteenth, for that matter. It was a city of alchemists and dreamers, its medieval cobbles once trod by golems, mystics, invading armies. Tall houses glowed goldenrod and carmine and eggshell blue, embellished with Rococo plasterwork and capped in roofs of uniform red. Baroque cupolas were the soft green of antique copper, and Gothic steeples stood ready to impale fallen angels. The wind carried the memory of magic, revolution, violins, and the cobbled lanes meandered like creeks. Thugs wore Motzart wigs and pushed chamber music on street corners, and marionettes hung in windows, making the whole city seem like a theater with unseen puppeteers crouched behind velvet.

It's quite possible we may actually be looking at some kind of super-sanity here. A brilliant new modification of human perception, more suited to urban life at the end of the twentieth century...He creates himself each day. He sees himself as the lord of misrule and the world as a theatre of the absurd.

The natural role of the twentieth-century man is anxiety.

They [Narnia] are, perhaps, the greatest classics of children’s literature of the twentieth century.

Both of us victims of the same twentieth-century plague. Not the Black Death, this time; the Gray Life.

and in some of the people of the town and community surrounding it, one of the characteristic diseases of the twentieth century was making its way: the suspicion that they would be greatly improved if they were somewhere else.

The imprint of Miss Hepburn is absolutely, totally present. Like it or not, she will be the most important look of the twentieth century.

The twentieth century ended with its dreams in ruins. The notion of the community as a voluntary association of enlightened citizens has died forever. We realize how suffocatingly humane we've become, dedicated to moderation and the middle way. The suburbanization of the soul has overrun our planet like the plague.

Blake understood. Treated it like a joke, but he understood. He saw the cracks in society, saw the little men in masks trying to hold it together...he saw the true face of the twentieth century and chose to become a reflection of it, a parody of it. No one else saw the joke. That's why he was lonely.

The president is a nationalist, which is not at all the same thing as a patriot. A nationalist encourages us to be our worst, and then tells us that we are the best. A nationalist, 'although endlessly brooding on power, victory, defeat, revenge,' wrote Orwell, tends to be 'uninterested in what happens in the real world.' Nationalism is relativist, since the only truth is the resentment we feel when we contemplate others. As the novelist Danilo Kiš put it, nationalism 'has no universal values, aesthetic or ethical.' A patriot, by contrast, wants the nation to live up to its ideals, which means asking us to be our best selves. A patriot must be concerned with the real world, which is the only place where his country can be loved and sustained. A patriot has universal values, standards by which he judges his nation, always wishing it well—and wishing that it would do better.

The poverty of our century is unlike that of any other. It is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich. Consequently, the modern poor are not pitied...but written off as trash. The twentieth-century consumer economy has produced the first culture for which a beggar is a reminder of nothing.

Anticipatory obedience is a political tragedy.

I think of the twentieth century as one long question, and in the end we got the answer wrong. Aren't we unfortunate babies to be born when the world ended? After that there was no chance for the planet, and no chance for us.

Humans think they are free, conscious beings, when in truth they are deluded animals. At the same time they never cease trying to escape from what they imagine themselves to be. Their religions are attempts to be rid of a freedom they have never possessed. In the twentieth century, the utopias of Right and Left served the same function. Today, when politics is unconvincing even as entertainment, science has taken on the role of mankind's deliverer.

Practice corporeal politics. Power wants your body softening in your chair and your emotions dissipating on the screen. Get outside. Put your body in unfamiliar places with unfamiliar people. Make new friends and march with them.

In real life during the last decade of the twentieth century, Rumpelstiltskin would probably get the queen's daughter. He would no doubt addict her to heroin, turn her out as a prostitute, confiscate her earnings, beat her for pleasure, hack her to pieces, and escape justice by claiming that society's intolerance for bad-tempered, evil-minded trolls had driven him temporarily insane.

Yes, it would be worthwhile to study clinically, in detail, the steps taken by Hitler and Hitlerism and to reveal to the very distinguished, very humanistic, very Christian bourgeois of the twentieth century that without his being aware of it, he has a Hitler inside him, that Hitler inhabits him, that Hitler is his demon, that if he rails against him, he is being inconsistent and that, at bottom, what he cannot forgive Hitler for is not crime in itself, the crime against man, it is not the humiliation of man as such, it is the crime against the white man, the humiliation of the white man, and the fact that he applied to Europe colonialist procedures which until then had been reserved exclusively for the Arabs of Algeria, the coolies of India, and the blacks of Africa.

History permits us to be responsible: not for everything, but for something... History gives us the company of those who have done and suffered more than we have.

All is summed up in the prayer which a young female human is said to have uttered recently: "O God, make me a normal twentieth-century girl!" Thanks to our labors, this will mean increasingly: "Make me a minx, a moron, and a parasite.

Judaea was not a forgotten backwater in the Roman world. Jews represented about ten percent of the population of the western empire and about twenty percent of the population of the eastern empire. By comparison, Jews represent only about two per cent of the population of the United States today. Never, since the fall of Judah to Babylon in the sixth century BC until the twentieth century had Jews comprised so large a part of any body politic.

What Hitler did not believe and what Stalin did not believe and what Mao did not believe and what the SS did not believe and what the Gestapo did not believe and what the NKVD did not believe and what the commissars, functionaries, swaggering executioners, Nazi doctors, Communist Party theoreticians, intellectuals, Brown Shirts, Black Shirts, gauleiters, and a thousand party hacks did not believe was that God was watching what they were doing. And as far as we can tell, very few of those carrying out the horrors of the twentieth century worried overmuch that God was watching what they were doing either. That is, after all, the meaning of a secular society.

The line separating good and evil passes not through states, nor between classes, nor between political parties either – but right through every human heart…even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains…an uprooted small corner of evil. Thanks to ideology the twentieth century was fated to experience evildoing calculated on a scale in the millions. Alas, all the evil of the twentieth century is possible everywhere on earth. Yet, I have not given up all hope that human beings and nations may be able, in spite of all, to learn from the experience of other people without having to go through it personally.

It is said that peace is the basic tenet of all religion. Yet it is in the name of religion that there has been so much disturbance, bloodshed and persecution. It is indeed a pity that even at the close of the twentieth century we've had to witness such atrocities because of religion. Flying the flag of religion has always proved the easiest way to crush to nothingness human beings as well as the spirit of humanity.

Life is political, not because the world cares about how you feel, but because the world reacts to what you do.

We may be sure that the characteristic blindness of the twentieth century - the blindness about which posterity will ask, "But how could they have thought that?" - lies where we have never suspected it... None of us can fully escape this blindness, but we shall certainly increase it, and weaken our guard against it, if we read only modern books. Where they are true they will give us truths which we half knew already. Where they are false they will aggravate the error with which we are already dangerously ill. The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.

It is a mistake," he said, " to suppose that the public wants the environment protected or their lives saved and that they will be grateful to any idealist who will fight for such ends. What the public wants is their own individual comfort. We know that well enough from our experience in the environmental crisis of the twentieth century. Once it was well known that cigarettes increased the incidence of lung cancer, the obvious remedy was to stop smoking, but the desired remedy was a cigarette that did not cause cancer. When it became clear that the internal-combustion engine was polluting the atmosphere dangerously, the obvious remedy was to abandon such engines, and the desired remedy was to develop non-polluting engines.

In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: Did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, "The sole remaining task for philosophy is the analysis of language." What a comedown from the great tradition of philosophy from Aristotle to Kant!

History does not repeat, but it does instruct.

Librarians are wonderful people, partly because they are, on the whole, unaware of how dangerous knowledge is. Karl Marx upended the political landscape of the twentieth century sitting at a library table. Still, modern librarians are more afraid of ingnorance than they are of the potential devastation that knowledge can bring. (p. 192)

10 Believe in truth. To abandon facts is to abandon freedom. If nothing is true, then no one can criticize power, because there is no basis upon which to do so. If nothing is true, then all is spectacle. The biggest wallet pays for the most blinding lights.

This was how twentieth-century Fascism began: with a magnetic leader exploiting widespread dissatisfaction by promising all things.

Modern tyranny is terror management. When the terrorist attack comes, remember that authoritarians exploit such events in order to consolidate power. The sudden disaster that requires the end of checks and balances, the dissolution of opposition parties, the suspension of freedom of expression, the right to a fair trial, and so on, is the oldest trick in the Hitlerian book. Do not fall for it.

We are so utterly ordinary, so commonplace, while we profess to know a Power the Twentieth Century does not reckon with. But we are "harmless," and therefore unharmed. We are spiritual pacifists, non-militants, conscientious objectors in this battle-to-the-death with principalities and powers in high places. Meekness must be had for contact with men, but brass, outspoken boldness is required to take part in the comradeship of the Cross. We are "sideliners" -- coaching and criticizing the real wrestlers while content to sit by and leave the enemies of God unchallenged. The world cannot hate us, we are too much like its own. Oh that God would make us dangerous!

Science, the largest religion of the twentieth century, had become tarnished by images of exploding space shuttles, crack babies, and a generation of complacent Americans who allowed the television to raise their children. People were looking for something - I think they just didn't know what. And even though they were once again starting to open their eyes to the world of magic and the arcane that had been with them all the while, they still thought I must be some kind of joke.

Looking at it this way, the major losers of the twentieth century were those who believed too sincerely in the existence of a liberal international order, those who trusted too much in democracy, or too much in what the United States said it supported, rather than what it really supported—what the rich countries said, rather than what they did. That group was annihilated.

Once truth had become oracular rather than factual, evidence was irrelevant.

he looked to her like an absurd twentieth-century Hamlet, an indecisive figure so mesmerized by onrushing tragedy that he was helpless to divert its course or alter it in any way.

The censorious said she slept in a hammock and understood Yeats's poems, but her family denied both stories.

Grief is a funny thing because you don't have to carry it with you for the rest of your life. After a bit you set it down by the roadside and walk on and leave it resting there.

Avoid pronouncing the phrases everyone else does. Think up your own way of speaking, even if only to convey that thing you think everyone is saying. Make an effort to separate yourself from the internet. Read books.

Nothing has changed. The body is susceptible to pain, It must eat and breath air and sleep, It has thin skin and blood right underneath, An adequate stock of teeth and nails, Its bones are breakable, its joints are stretchable. In tortures all this is taken into account. Nothing has changed. The body shudders as it is shuddered Before the founding of Rome and after, In the twentieth century before and after Christ. Tortures are as they were, it’s just the earth that’s grown smaller, And whatever happens seems on the other side of the wall. Nothing has changed. It’s just that there are more people, Besides the old offenses, new ones have appeared, Real, imaginary, temporary, and none, But the howl with which the body responds to them, Was, and is, and ever will be a howl of innocence According to the time-honored scale and tonality. Nothing has changed. Maybe just the manners, ceremonies, dances, Yet the movement of the hands in protecting the head is the same. The body writhes, jerks, and tries to pull away Its legs give out, it falls, the knees fly up, It turns blue, swells, salivates, and bleeds. Nothing has changed. Except of course for the course of boundaries, The lines of forests, coasts, deserts, and glaciers. Amid these landscapes traipses the soul, Disappears, comes back, draws nearer, moves away, Alien to itself, elusive At times certain, at others uncertain of its own existence, While the body is and is and is And has no place of its own.

… the primitive comprehension that the state property represents a social one, their identification, and their equalization  could not resist the criticism of the time. The state property is not socialism. The state-monopoly property, as it was on the both sides of the Berlin Wall and which continues to be such one even after it dropped down, is not social property. There was never and nowhere any socialism! In the twentieth century, we passed through a system of utopian socialism as proof that this was not socialism that was not possible, but the utopia of the writers before Marx and after Marx. We were visited by a utopian socialism, which at the contemporary stage is simply capitalism—state, monopolistic.

We are living in a time when sensitivities are at the surface, often vented with cutting words. Philosophically, you can believe anything so as you do not claim it a better way. Religiously, you can hold to anything, so long as you do not bring Jesus Christ into it. If a spiritual idea is eastern, it is granted critical immunity; if western, it is thoroughly criticized. Thus, a journalist can walk into a church and mock its carryings on, but he or she dare not do the same if the ceremony is from eastern fold. Such is the mood at the end of the twentieth century. A mood can be a dangerous state of mind, because it can crush reason under the weight of feeling. But that is precisely what I believe postmodernism best represents - a mood.

Come live with me and be my love And we will all the pleasures prove Of a marriage conducted with economy In the Twentieth Century Anno Donomy. We’ll live in a dear little walk-up flat With practically room to swing a cat And a potted cactus to give it hauteur And a bathtub equipped with dark brown water. We’ll eat, without undue discouragement, Foods low in cost but high in nouragement And quaff with pleasure, while chatting wittily, The peculiar wine of Little Italy. We’ll remind each other it’s smart to be thrifty And buy our clothes for something-fifty. We’ll bus for miles on holidays For seas at depressing matinees, And every Sunday we’ll have a lark And take a walk in Central Park. And one of these days not too remote You’ll probably up and cut my throat.

Oh, ma petite, you are growing gargantuan." I looked at him and it was not a friendly look. "Never tease a woman about her weight, Jean-Claude. At least not an American twentieth-century one." He Spread his hands wide. "My deepest apologies." "When you apologize, try not to smile at the same time. It ruins the effect.

So long as our textbooks hide from us the roles that people of color have played in exploration, from at least 6000 BC to the twentieth century, they encourage us to look to Europe and its extensions as the seat of all knowledge and intelligence. So long as they say “discover,” they imply that whites are the only people who really matter. So long as they simply celebrate Columbus, rather than teach both sides of his exploit, they encourage us to identify with white Western exploitation rather than study it.

during this century (the twentieth) we have for the first time been dominated by non-interactive forms of entertainment: cinema, radio, recorded music and television. Before they came along all entertainment was interactive: theatre, music, sport - the performers and audience were there together, and even a respectfully silent audience exerted a powerful shaping presence on the unfolding of whatever drama they were there for. We didn't need a special word for interactivity in the same way that we don't (yet) need a special word for people with only one head. I expect that history will show "normal" mainstream twentieth century media to be the aberration in all this. 'Please, miss, you mean they could only just sit there and watch? They couldn't do anything? Didn't everybody feel terribly isolated or alienated or ignored?' Yes, child, that's why they all went mad. Before the Restoration.' What was the Restoration again, please, miss?' The end of the twentieth century, child. When we started to get interactivity back.

Do not obey in advance. Most of the power of authoritarianism is freely given. In times like these, individuals think ahead about what a more repressive government will want, and then offer themselves without being asked. A citizen who adapts in this way is teaching power what it can do.

The war, therefore if we judge it by the standards of previous wars, is merely an imposture. It is like the battles between certain ruminant animals whose horns are incapable of hurting one another. But though it is unreal it is not meaningless. It eats up the surplus of consumable goods, and it helps to preserve the special mental atmosphere that the hierarchical society needs. War, it will be seen, is now a purely internal affair. In the past, the ruling groups of all countries, although they might recognize their common interest and therefore limit the destructiveness of war, did fight against one another, and the victor always plundered the vanquished. In our own day they are not fighting against one another at all. The war is waged by each ruling group against its own subjects, and the object of the war is not to make or prevent conquests of territory, but to keep the structure of society intact. The very word "war," therefore, has become misleading. It would probably be accurate to say that by becoming continuous war has ceased to exist. The peculiar pressure that is exerted on human beings between the Neolithic Age and the early twentieth century has disappeared and has been replaced by something quite different. The effect would be much the same if the three superstates, instead of fighting one another, should agree to live in perpetual peace, each inviolate within its own boundaries. For in that case each would still be a self-contained universe, freed forever from the sobering influence of external danger. A peace that was truly permanent would be the same as a permanent war. This--although the vast majority of Party members understand it only in a shallower sense--is the inner meaning of the Party slogan: WAR IS PEACE.

What is truth?" Sometimes people ask this question because they wish to do nothing. Generic cynicism makes us feel hip and alternative even as we slip along with our fellow citizens into a morass of indifference. It is your ability to discern facts that makes you an individual, and our collective trust in common knowledge that makes us a society.

Suddenly, in the space of a moment, I realized what it was that I loved about Britain - which is to say, all of it. Every last bit of it, good and bad - Marmite, village fetes, country lanes, people saying 'mustn't grumble' and 'I'm terribly sorry but', people apologizing to me when I conk them with a nameless elbow, milk in bottles, beans on toast, haymaking in June, stinging nettles, seaside piers, Ordnance Survey maps, crumpets, hot-water bottles as a necessity, drizzly Sundays - every bit of it. What a wondrous place this was - crazy as fuck, of course, but adorable to the tiniest degree. What other country, after all, could possibly have come up with place names like Tooting Bec and Farleigh Wallop, or a game like cricket that goes on for three days and never seems to start? Who else would think it not the least odd to make their judges wear little mops on their heads, compel the Speaker of the House of Commons to sit on something called the Woolsack, or take pride in a military hero whose dying wish was to be kissed by a fellow named Hardy? ('Please Hardy, full on the lips, with just a bit of tongue.') What other nation in the world could possibly have given us William Shakespeare, pork pies, Christopher Wren, Windsor Great Park, the Open University, Gardners' Question Time and the chocolate digestive biscuit? None, of course. How easily we lose sight of all this. What an enigma Britain will seem to historians when they look back on the second half of the twentieth century. Here is a country that fought and won a noble war, dismantled a mighty empire in a generally benign and enlightened way, created a far-seeing welfare state - in short, did nearly everything right - and then spent the rest of the century looking on itself as a chronic failure. The fact is that this is still the best place in the world for most things - to post a letter, go for a walk, watch television, buy a book, venture out for a drink, go to a museum, use the bank, get lost, seek help, or stand on a hillside and take in a view. All of this came to me in the space of a lingering moment. I've said it before and I'll say it again. I like it here. I like it more than I can tell you.

It is the fate of great achievements, born from a way of life that sets truth before security, to be gobbled up by you and excreted in the form of shit. For centuries great, brave, lonely men have been telling you what to do. Time and again you have corrupted, diminished and demolished their teachings; time and again you have been captivated by their weakest points, taken not the great truth, but some trifling error as your guiding principal. This, little man, is what you have done with Christianity, with the doctrine of sovereign people, with socialism, with everything you touch. Why, you ask, do you do this? I don't believe you really want an answer. When you hear the truth you'll cry bloody murder, or commit it. … You had your choice between soaring to superhuman heights with Nietzsche and sinking into subhuman depths with Hitler. You shouted Heil! Heil! and chose the subhuman. You had the choice between Lenin's truly democratic constitution and Stalin's dictatorship. You chose Stalin's dictatorship. You had your choice between Freud's elucidation of the sexual core of your psychic disorders and his theory of cultural adaptation. You dropped the theory of sexuality and chose his theory of cultural adaptation, which left you hanging in mid-air. You had your choice between Jesus and his majestic simplicity and Paul with his celibacy for priests and life-long compulsory marriage for yourself. You chose the celibacy and compulsory marriage and forgot the simplicity of Jesus' mother, who bore her child for love and love alone. You had your choice between Marx's insight into the productivity of your living labor power, which alone creates the value of commodities and the idea of the state. You forgot the living energy of your labor and chose the idea of the state. In the French Revolution, you had your choice between the cruel Robespierre and the great Danton. You chose cruelty and sent greatness and goodness to the guillotine. In Germany you had your choice between Goring and Himmler on the one hand and Liebknecht, Landau, and Muhsam on the other. You made Himmler your police chief and murdered your great friends. You had your choice between Julius Streicher and Walter Rathenau. You murdered Rathenau. You had your choice between Lodge and Wilson. You murdered Wilson. You had your choice between the cruel Inquisition and Galileo's truth. You tortured and humiliated the great Galileo, from whose inventions you are still benefiting, and now, in the twentieth century, you have brought the methods of the Inquisition to a new flowering. … Every one of your acts of smallness and meanness throws light on the boundless wretchedness of the human animal. 'Why so tragic?' you ask. 'Do you feel responsible for all evil?' With remarks like that you condemn yourself. If, little man among millions, you were to shoulder the barest fraction of your responsibility, the world would be a very different place. Your great friends wouldn't perish, struck down by your smallness.

If my twelve-year-old self, of whom I had grown rather fond, thinking about him, were to reproach me: 'Why have you grown up such a dull dog, when I gave you such a good start? Why have you spent your time in dusty libraries, catologuing other people's books instead of writing your own? What had become of the Ram, the Bull and the Lion, the example I gave you to emulate? Where above all is the Virgin, with her shining face and curling tresses, whom I entrusted to you'- what should I say? I should have an answer ready. 'Well, it was you who let me down, and I will tell you how. You flew too near to the sun, and you were scorched. This cindery creature is what you made me.' To which he might reply: 'But you have had half a century to get over it! Half a century, half the twentieth century, that glorious epoch, that golden age that I bequeathed to you!' 'Has the twentieth century,' I should ask, 'done so much better than I have? When you leave this room, which I admit is dull and cheerless, and take the last bus to your home in the past, if you haven't missed it - ask yourself whether you found everything so radiant as you imagined it. Ask yourself whether it has fulfilled your hopes. You were vanquished, Colston, you were vanquished, and so was your century, your precious century that you hoped so much of.

Are you sure that’s a real spell?’ said the girl. ‘Well, it’s not very good, is it? I’ve tried a few simple spells just for practice and its all worked for me. Nobody in my family’s magic at all. It was ever such a surprise when I got my letter, but I was ever so pleased, of course, I mean, it’s the very best school of witchcraft there is, I’ve heard – I’ve learnt all our set books off by heart, of course, I just hope it will be enough – I’m Hermione Granger, by the way, who are you?’ She said all this very fast. Harry looked at Ron, and was relieved to see by his stunned face that he hadn’t learned all the course books by heart either. ‘I’m Ron Weasley,’ Ron muttered. ‘Harry Potter,’ said Harry. ‘Are you really?’ said Hermione. ‘I know all about you, of course – I got a few extra books for background reading, and you’re in Modern Magical History and The Rise and Fall of the Dark Arts and Great Wizarding Events of the Twentieth Century.’ ‘Am I?’ said Harry, feeling dazed. ‘Goodness, didn’t you know, I’d have found out everything I could if it was me,’ said Hermione.

Never before in history has such a sweeping fervor for freedom expressed itself in great mass movements which are driving down the bastions of empire. This wind of change blowing through Africa, as I have said before, is no ordinary wind. It is a raging hurricane against which the old order cannot stand [...] The great millions of Africa, and of Asia, have grown impatient of being hewers of wood and drawers of water, and are rebelling against the false belief that providence created some to be menials of others. Hence the twentieth century has become the century of colonial emancipation, the century of continuing revolution which must finally witness the total liberation of Africa from colonial rule and imperialist exploitation.

If lawyers had followed the norm of no execution without trial, if doctors had accepted the rule of no surgery without consent, if businessmen had endorsed the prohibition of slavery, if bureaucrats had refused to handle paperwork involving murder, then the Nazi regime would have been much harder pressed to carry out the atrocities by which we remember it. Professions

Ever since the days when such formidable mediocrities as Galsworthy, Dreiser, Tagore, Maxim Gorky, Romain Rolland and Thomas Mann were being accepted as geniuses, I have been perplexed and amused by fabricated notions about so-called "great books." That, for instance, Mann's asinine "Death in Venice," or Pasternak's melodramatic, vilely written "Dr. Zhivago," or Faulkner's corn-cobby chronicles can be considered "masterpieces" or at least what journalists term "great books," is to me the sort of absurd delusion as when a hypnotized person makes love to a chair. My greatest masterpieces of twentieth century prose are, in this order: Joyce's "Ulysses"; Kafka's "Transformation"; Bely's "St. Petersburg," and the first half of Proust's fairy tale, "In Search of Lost Time.

Feminism is a tremendously underestimated force, viewed in the present context primarily as a woman's concern. The understanding has not yet percolated throughout society that the advancement of women is a program vitally connected to the survival of human beings as a species. The reason for this is simply that institutions take on the character of the atoms which compose them, and what we are most menaced by in the twentieth century are dehumanized institutions. If women played a major role in policy formation and execution on the part of these institutions, I think they would have a far more benign and ecologically sensitive kind of character. So I see feminism not as a kind of war between the sexes or any of these stereotypic images, but as actually a kind of effort to shift the ratios of our emphasis that is expressed through our institutions.

Be calm when the unthinkable arrives. Modern tyranny is terror management. When the terrorist attack comes, remember that authoritarians exploit such events in order to consolidate power. The sudden disaster that requires the end of checks and balances, the dissolution of political parties, the suspension of freedom of expression, the right to a fair trial, and so on, is the oldest trick in the Hitlerian book. DO NOT FALL FOR IT.

In the twentieth century, astrophysicists in the United States discovered galaxies, the expanding of the universe, the nature of supernovas, quasars, black holes, gamma-ray bursts, the origin of the elements, the cosmic microwave background, and most of the known planets in orbit around solar systems other than our own. Although the Russians reached one or two places before us, we sent space probes to Mercury, Venus, Jupiter, Saturn, Uranus, and Neptune. American probes have also landed on Mars and on the asteroid Eros. And American astronauts have walked on the Moon. Nowadays most Americans take all this for granted, which is practically a working definition of culture: something everyone does or knows about, but no longer actively notices. While shopping at the supermarket, most Americans aren’t surprised to find an entire aisle filled with sugar-loaded, ready-to-eat breakfast cereals. But foreigners notice this kind of thing immediately, just as traveling Americans notice that supermarkets in Italy display vast selections of pasta and that markets in China and Japan offer an astonishing variety of rice. The flip side of not noticing your own culture is one of the great pleasures of foreign travel: realizing what you hadn’t noticed about your own country, and noticing what the people of other countries no longer realize about themselves.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

There is nothing wrong with entertainment. As some psychiatrist once put it, we all build castles in the air. The problems come when we try to live in them. The communications media of the late nineteenth and early twentieth centuries, with telegraphy and photography at their center, called the peek-a-boo world into existence, but we did not come to live there until television. Television gave the epistemological biases of the telegraph and the photograph their most potent expression, raising the interplay of image and instancy to an exquisite and dangerous perfection. And it brought them into the home. We are by now well into a second generation of children for whom television has been their first and most accessible teacher and, for many, their most reliable companion and friend. To put it plainly, television is the command center of the new epistemology. There is no audience so young that it is barred from television. There is no poverty so abject that it must forgo television. There is no education so exalted that it is not modified by television. And most important of all, there is no subject of public interest—politics, news, education, religion, science, sports—that does not find its way to television. Which means that all public understanding of these subjects is shaped by the biases of television.

The hero of a David Lodge novel says that you don’t know, when you make love for the last time, that you are making love for the last time. Voting is like that. Some of the Germans who voted for the Nazi Party in 1932 no doubt understood that this might be the last meaningfully free election for some time, but most did not. Some of the Czechs and Slovaks who voted for the Czechoslovak Communist Party in 1946 probably realized that they were voting for the end of democracy, but most assumed they would have another chance. No doubt the Russians who voted in 1990 did not think that this would be the last free and fair election in their country’s history, which (thus far) it has been. Any election can be the last, or at least the last in the lifetime of the person casting the vote.

The so-called “socialism” exceeded the mangiest recommendations of Keynes! Such a regulated state capitalism, such an intervention of the state in the economy like “socialism” does, Keynes had not even dreamed possible! The exceptional assistance of the state for the monopolies and their coalescence in a constitution—still after the receipt of Keynes! There is no better application of Keynes’s doctrine than the “socialism” of the twentieth century! Keynesian doctrine is an ideology of étatism, which strangely, was proclaimed as an essence of socialism! Keynes—the ideologist of the national debt, of the chronic budgetary deficit, and the inflation! His idea is the militarization of the economy, increasing workmen’s taxes, regulation of incomes through a “moderate inflation” in favor of the rich and the “solution” of the economic crises by regulation of the money circulation. All that was so well carried and applied in the “socialist” system that Keynes himself would have to wonder and to be proud of his “communist” disciples! Actually, Keynes, by observing the Soviet Union, had understood well the role of the state and the monopoly of the capital and sincerely recognized, by contrast with Stalin and the others after him, that they were used in a wonderful manner for the confirmation and for the perpetuation of the sovereignty of capitalism but not for its abolition. His “planned capitalism” is the same “planned socialism” of the twentieth century!

The gravitational waves of the first detection were generated by a collision of black holes in a galaxy 1.3 billion light-years away, and at a time when Earth was teeming with simple, single-celled organisms. While the ripple moved through space in all directions, Earth would, after another 800 million years, evolve complex life, including flowers and dinosaurs and flying creatures, as well as a branch of vertebrates called mammals. Among the mammals, a sub-branch would evolve frontal lobes and complex thought to accompany them. We call them primates. A single branch of these primates would develop a genetic mutation that allowed speech, and that branch—Homo Sapiens—would invent agriculture and civilization and philosophy and art and science. All in the last ten thousand years. Ultimately, one of its twentieth-century scientists would invent relativity out of his head, and predict the existence of gravitational waves. A century later, technology capable of seeing these waves would finally catch up with the prediction, just days before that gravity wave, which had been traveling for 1.3 billion years, washed over Earth and was detected. Yes, Einstein was a badass.

Both the veil and makeup are often seen as voluntary behaviours by women, taken up by choice and to express agency. But in both cases there is considerable evidence of the pressures arising from male dominance that cause the behaviours. For instance, the historian of commerce Kathy Peiss suggests that the beauty products industry took off in the USA in the 1920s/1930s because this was a time when women were entering the public world of offices and other workplaces (Peiss, 1998). She sees women as having made themselves up as a sign of their new freedom. But there is another explanation. Feminist commentators on the readoption of the veil by women in Muslim countries in the late twentieth century have suggested that women feel safer and freer to engage in occupations and movement in the public world through covering up (Abu-Odeh, 1995). It could be that the wearing of makeup signifies that women have no automatic right to venture out in public in the west on equal grounds with men. Makeup, like the veil, ensures that they are masked and not having the effrontery to show themselves as the real and equal citizens that they should be in theory. Makeup and the veil may both reveal women’s lack of entitlement.

It is the oldest ironies that are still the most satisfying: man, when preparing for bloody war, will orate loudly and most eloquently in the name of peace. This dichotomy is not an invention of the twentieth century, yet it is in this century that the most striking examples of the phenomena have appeared. Never before has man pursued global harmony more vocally while amassing stockpiles of weapons so devastating in their effect. The second world war - we were told - was The War to End All Wars. The development of the atomic bomb is the Weapon to End Wars. And yet wars continue. Currently, no nation on this planet is not involved in some form of armed struggle, if not against its neighbors then against internal forces. Furthermore, as ever-escalating amounts of money are poured into the pursuit of the specific weapon or conflict that will bring lasting peace, the drain on our economies creates a rundown urban landscape where crime flourishes and people are concerned less with national security than with the simple personal security needed to stop at the store late a night for a quart of milk without being mugged. The places we struggled so viciously to keep safe are becoming increasingly dangerous. The wars to end wars, the weapons to end wars, these things have failed us.

What is patriotism? Let us begin with what patriotism is not. It is not patriotic to dodge the draft and to mock war heroes and their families. It is not patriotic to discriminate against active-duty members of the armed forces in one’s companies, or to campaign to keep disabled veterans away from one’s property. It is not patriotic to compare one’s search for sexual partners in New York with the military service in Vietnam that one has dodged. It is not patriotic to avoid paying taxes, especially when American working families do pay. It is not patriotic to ask those working, taxpaying American families to finance one’s own presidential campaign, and then to spend their contributions in one’s own companies. It is not patriotic to admire foreign dictators. It is not patriotic to cultivate a relationship with Muammar Gaddafi; or to say that Bashar al-Assad and Vladimir Putin are superior leaders. It is not patriotic to call upon Russia to intervene in an American presidential election. It is not patriotic to cite Russian propaganda at rallies. It is not patriotic to share an adviser with Russian oligarchs. It is not patriotic to solicit foreign policy advice from someone who owns shares in a Russian energy company. It is not patriotic to read a foreign policy speech written by someone on the payroll of a Russian energy company. It is not patriotic to appoint a national security adviser who has taken money from a Russian propaganda organ. It is not patriotic to appoint as secretary of state an oilman with Russian financial interests who is the director of a Russian-American energy company and has received the “Order of Friendship” from Putin. The point is not that Russia and America must be enemies. The point is that patriotism involves serving your own country. The

William Shakespeare (baptised 26 April 1564 – died 23 April 1616) was an English poet and playwright, widely regarded as the greatest writer in the English language and the world's pre-eminent dramatist. He is often called England's national poet and the "Bard of Avon" (or simply "The Bard"). His surviving works consist of 38 plays, 154 sonnets, two long narrative poems, and several other poems. His plays have been translated into every major living language, and are performed more often than those of any other playwright. Shakespeare was born and raised in Stratford-upon-Avon. At the age of 18 he married Anne Hathaway, who bore him three children: Susanna, and twins Hamnet and Judith. Between 1585 and 1592 he began a successful career in London as an actor, writer, and part owner of the playing company the Lord Chamberlain's Men, later known as the King's Men. He appears to have retired to Stratford around 1613, where he died three years later. Few records of Shakespeare's private life survive, and there has been considerable speculation about such matters as his sexuality, religious beliefs, and whether the works attributed to him were written by others. Shakespeare produced most of his known work between 1590 and 1613. His early plays were mainly comedies and histories, genres he raised to the peak of sophistication and artistry by the end of the sixteenth century. Next he wrote mainly tragedies until about 1608, including Hamlet, King Lear, and Macbeth, considered some of the finest examples in the English language. In his last phase, he wrote tragicomedies, also known as romances, and collaborated with other playwrights. Many of his plays were published in editions of varying quality and accuracy during his lifetime, and in 1623 two of his former theatrical colleagues published the First Folio, a collected edition of his dramatic works that included all but two of the plays now recognised as Shakespeare's. Shakespeare was a respected poet and playwright in his own day, but his reputation did not rise to its present heights until the nineteenth century. The Romantics, in particular, acclaimed Shakespeare's genius, and the Victorians hero-worshipped Shakespeare with a reverence that George Bernard Shaw called "bardolatry". In the twentieth century, his work was repeatedly adopted and rediscovered by new movements in scholarship and performance. His plays remain highly popular today and are consistently performed and reinterpreted in diverse cultural and political contexts throughout the world. Source: Wikipedia

1. That reason is a gift of God and that we should believe in its ability to comprehend the world. 2. That they have been wrong who undermined confidence in reason by enumerating the forces that want to usurp it: class struggle, libido, will to power. 3. That we should be aware that our being is enclosed within the circle of its perceptions, but not reduce reality to dreams and the phantoms of the mind. 4. That truth is a proof of freedom and that the sign of slavery is the lie. 5. That the proper attitude toward being is respect and that we must, therefore, avoid the company of people who debase being with their sarcasm, and praise nothingness. 6. That, even if we are accused of arrogance, it is the case that in the life of the mind a strict hierarchy is necessary. 7. That intellectuals in the twentieth century were afflicted with the habit of baratin, i.e., irresponsible jabber. 8. That in the hierarchy of human activities the arts stand higher than philosophy, and yet bad philosophy can spoil art. 9. That the objective truth exists; namely, out of two contrary assertions, one is true, one false, except in strictly defined cases when maintaining contradiction is legitimate. 10. That quite independently of the fate of religious denominations we should preserve a "philosophical faith," i.e., a belief in transcendence as a measure of humanity. 11. That time excludes and sentences to oblivion only those works of our hands and minds which prove worthless in raising up, century after century, the huge edifice of civilization. 12. That in our lives we should not succumb to despair because of our errors and our sins, for the past is never closed down and receives the meaning we give it by our subsequent acts.

In the moral realm, there is very little consensus left in Western countries over the proper basis of moral behavior. And because of the power of the media, for millions of men and women the only venue where moral questions are discussed and weighed is the talk show, where more often than not the primary aim is to entertain, even shock, not to think. When Geraldo and Oprah become the arbiters of public morality, when the opinion of the latest media personality is sought on everything from abortion to transvestites, when banality is mistaken for profundity because [it's] uttered by a movie star or a basketball player, it is not surprising that there is less thought than hype. Oprah shapes more of the nation's grasp of right and wrong than most of the pulpits in the land. Personal and social ethics have been removed from the realms of truth and structures of thoughts; they have not only been relativized, but they have been democratized and trivialized.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.

Politicians in our times feed their clichés to television, where even those who wish to disagree repeat them. Television purports to challenge political language by conveying images, but the succession from one frame to another can hinder a sense of resolution. Everything happens fast, but nothing actually happens. Each story on televised news is ”breaking” until it is displaced by the next one. So we are hit by wave upon wave but never see the ocean. The effort to define the shape and significance of events requires words and concepts that elude us when we are entranced by visual stimuli. Watching televised news is sometimes little more than looking at someone who is also looking at a picture. We take this collective trance to be normal. We have slowly fallen into it. More than half a century ago, the classic novels of totalitarianism warned of the domination of screens, the suppression of books, the narrowing of vocabularies, and the associated difficulties of thought. In Ray Bradbury’s Fahrenheit 451, published in 1953, firemen find and burn books while most citizens watch interactive television. In George Orwell’s 1984, published in 1949, books are banned and television is two-way, allowing the government to observe citizens at all times. In 1984, the language of visual media is highly constrained, to starve the public of the concepts needed to think about the present, remember the past, and consider the future. One of the regime’s projects is to limit the language further by eliminating ever more words with each edition of the official dictionary. Staring at screens is perhaps unavoidable, but the two-dimensional world makes little sense unless we can draw upon a mental armory that we have developed somewhere else. When we repeat the same words and phrases that appear in the daily media, we accept the absence of a larger framework. To have such a framework requires more concepts, and having more concepts requires reading. So get the screens out of your room and surround yourself with books. The characters in Orwell’s and Bradbury’s books could not do this—but we still can.

Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw. It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast.