“I understand your ache for the luminous, for a connection beyond yourself. Russell, we all feel like that. Some find it in music or literature, some in the wonders of science and others in religion. But it isn’t available any more in revolution. We tried that again and again, and we know that it ends in death camps, gulags, repression and murder. In brief, and I say this with the greatest respect, please read some fucking Orwell.”—Russell, choosing to vote is the most British kind of revolution there is, by Robert Webb, in http://www.newstatesman.com/2013/10/russell-choosing-vote-most-british-kind-revolution-there
“Mostly, human beings live by the ideas of others. Living at such a price, if you are not skeptical, you feel much safer. Yet there is another side to the coin. When man does this man stops thinking. In paying this price man’s purpose is lost. It is in such times, when men have stopped thinking, in the midst of the storm when we are running about trying to find a tree to cling too, that the task of philosophy comes in. When all opinions have become arbitrary opinions; such a time can be a great curse or it can be the greatest chance that humanity can have. To be able to do away with old beliefs and become transformers, to be able to fight for peace instead of war, to be able to change the history of mankind up to now. Formerly I could escape these challenges. I could lean on history, or on nature, or on God. Every time, I fell down. I must now learn to walk on my own. Before we can learn to walk we must learn to stand erect. It is a long process in a human being’s development to learn this. To learn not to lean on something. Not to walk on crutches.”—
Diz-se de certos escritos que não mereceriam ver a luz do dia. Como também se diz de algumas palavras. Mas é a dupla impossibilidade de inverter enunciações e nascimentos que faz de nós aquilo que somos.
In these circumstances, with so many ways to go wrong, I am tempted to suggest that McLuhan now be ignored — to argue that his greatest long-term value has been his ability to provoke people who are, if not simply smarter than he was, then more patient, methodical, and scholarly. McLuhan’s attempts to account for the general landscape of media are fragmentary and inconsistent; those of his friend Neil Postman, who in following McLuhan’s example virtually created the field of “media ecology,” are far superior in evidential detail and conceptual clarity. McLuhan’s interest in literary modernism, and especially in Joyce and Pound, yielded a few memorable apothegms; but his student and friend Hugh Kenner, inspired and directed by him, produced major, field-transforming work on both writers. McLuhan’s thoughts about oral and literate cultures, dependent largely on his reading of a few scholars of ancient oral poetry, lack historical grounding and intellectual rigor; but another of his students, Walter Ong, would make a great scholarly career specifying the lineaments of that historical transformation. The work of each of those scholars is far superior to anything that McLuhan ever wrote.
“Enjoy yourself. The great American philosopher Jerry Fodor [see reviews], who likes to joke around in print, was once accused of not taking philosophy seriously. He replied that he took philosophy seriously, he just didn’t take himself seriously. Exactly.”—How To Be A Philosopher | Philosophy Now (via wildcat2030)