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“The worst speculative Sceptic ever I knew, was a much better Man than the best superstitious Devotee & Bigot."
"I must inform you, too, that this was the way of thinking of the Antients on this Subject. If a Man made Proffession of Philosophy, whatever his Sect was, they alaways expected to find more Regulaity in his Life and Manners, than in those of ignorant & illiterate.”
―
"I must inform you, too, that this was the way of thinking of the Antients on this Subject. If a Man made Proffession of Philosophy, whatever his Sect was, they alaways expected to find more Regulaity in his Life and Manners, than in those of ignorant & illiterate.”
―
“This (the tendency to revive the old, and just stay with the old) is true not just of Habad but of Hassidim in generally, whether they are in Williamsburg or Mea She’arim. They are pouring all their energies into reliving an anachronism, so much so that there is no energy left over to live in the present. This attempt at living out an anachronism prevents them, not only from interchanging with the world around them, but even from praying properly, or studying, let alone from perceiving the presence of their children or their wives.” (SS: understanding what they need in the presence time and generation).
“I’m not anti-tradition. On the contrary, I’ll use anything that will help me get off. I’ve got a great deal invested in the materials of civilization, like language and vocabulary - booba, zeida, cholent, tallis - they’re deeply embedded in the core of my brain, attached to my thalamus, not to the cortex. It would be foolish to deny that they’re not part of my make-up. But, if someone says that I must believe in the God who was active at the time of Moses, or Yohannan ben Zakai, or the Baal Shem Tov, my answer is no.”
―
“I’m not anti-tradition. On the contrary, I’ll use anything that will help me get off. I’ve got a great deal invested in the materials of civilization, like language and vocabulary - booba, zeida, cholent, tallis - they’re deeply embedded in the core of my brain, attached to my thalamus, not to the cortex. It would be foolish to deny that they’re not part of my make-up. But, if someone says that I must believe in the God who was active at the time of Moses, or Yohannan ben Zakai, or the Baal Shem Tov, my answer is no.”
―
“I was three or perhaps four years old when I realized that I had been born into the wrong body, and should really be a girl (AS: I don't share that part of her feelings fully). I remember the moment well, and it is the earliest memory of my life.”
― Conundrum
― Conundrum
“Dialectics is the philosophy of opposites.”
I thought about this. “How do you make a philosophy out of opposites?”
“Well, you know how people are. They like to see things in black and white? Up or down, male or female?”
She had my attention now. “Uh-huh.”
“Well, dialectics says that’s all bullshit. That life is not about opposites, but about finding the balance between all these extremes.”
I tried to sound less interested than I actually was. “How do you do that?” I said. “Find balance, I mean?”
“By paying attention,” she said. “By trying to see how everything also contains its opposite.” She took a drag on her cigarette. “Because if you live your life at the extremes, you go nuts. If you want to make any sense out of the world, you have to live in the gray.”
“That sounds hard,” I said.
“The hell yes it’s hard,” she said. “People don’t like gray. It makes people uncomfortable.”
― I'm Looking Through You: Growing Up Haunted
I thought about this. “How do you make a philosophy out of opposites?”
“Well, you know how people are. They like to see things in black and white? Up or down, male or female?”
She had my attention now. “Uh-huh.”
“Well, dialectics says that’s all bullshit. That life is not about opposites, but about finding the balance between all these extremes.”
I tried to sound less interested than I actually was. “How do you do that?” I said. “Find balance, I mean?”
“By paying attention,” she said. “By trying to see how everything also contains its opposite.” She took a drag on her cigarette. “Because if you live your life at the extremes, you go nuts. If you want to make any sense out of the world, you have to live in the gray.”
“That sounds hard,” I said.
“The hell yes it’s hard,” she said. “People don’t like gray. It makes people uncomfortable.”
― I'm Looking Through You: Growing Up Haunted
“But the relationship between the between the two cultural paradigms has always been a dialectical, not cyclical. The romantics were not repeating their ancestors. On the contrary, they brought about a cultural revolution comparable in its radicalism and effects with the roughly contemporary American, French, and Industrial Revolutions.
By destroying natural law and by reorienting concern from the work to the artist they tore up the old regime's aesthetic rule book just as thoroughly as any Jacobin [a 18th century political French club] tore down social institutions. In the words of Ernst Troeltsch: "Romanticism too is a revolution, a thorough and genuine revolution: a revolution against the respectability of the bourgeois temper and against a universal equalitarian ethic: a revolution, above all, against the whole of the mathematico-mechanical spirit of science in western Europe, against a conception of Natural Law which sought to blend utility with morality, against the bare abstraction of a universal and equal Humanity." [Unquote Troeltsch]
As will be argued in the subsequent chapters, it was Hegel who captured the essence of this revolution in his pithy definition of romanticism as "absolute inwardness" [absloute Innerlichkeit - in German - אינערליכקייט]. It will also be argued that its prophet was Jean-Jacques Rousseau: if not the most consistent, then certainly the most influential of all the eighteenth-century thinkers.
Writing in 1907, Lytton Strachey caught Rousseau's special quality very well: "Among those quick, strong, fiery people of the eighteenth century, he belonged to another world -- to the new world of self-consciousness, and doubt, and hesitation, of mysterious melancholy and quiet intimate delights, of long reflexions amid the solitudes of Nature, of infinite introspections amid the solitudes of the heart." Percy Bysshe Shelley, who derided the philosophes as "mere reasoners," regarded Rousseau as "a great poet.”
― The Romantic Revolution
By destroying natural law and by reorienting concern from the work to the artist they tore up the old regime's aesthetic rule book just as thoroughly as any Jacobin [a 18th century political French club] tore down social institutions. In the words of Ernst Troeltsch: "Romanticism too is a revolution, a thorough and genuine revolution: a revolution against the respectability of the bourgeois temper and against a universal equalitarian ethic: a revolution, above all, against the whole of the mathematico-mechanical spirit of science in western Europe, against a conception of Natural Law which sought to blend utility with morality, against the bare abstraction of a universal and equal Humanity." [Unquote Troeltsch]
As will be argued in the subsequent chapters, it was Hegel who captured the essence of this revolution in his pithy definition of romanticism as "absolute inwardness" [absloute Innerlichkeit - in German - אינערליכקייט]. It will also be argued that its prophet was Jean-Jacques Rousseau: if not the most consistent, then certainly the most influential of all the eighteenth-century thinkers.
Writing in 1907, Lytton Strachey caught Rousseau's special quality very well: "Among those quick, strong, fiery people of the eighteenth century, he belonged to another world -- to the new world of self-consciousness, and doubt, and hesitation, of mysterious melancholy and quiet intimate delights, of long reflexions amid the solitudes of Nature, of infinite introspections amid the solitudes of the heart." Percy Bysshe Shelley, who derided the philosophes as "mere reasoners," regarded Rousseau as "a great poet.”
― The Romantic Revolution
Abby’s 2025 Year in Books
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