the same or not …?

‘My dear child, they would have loved you if you had had two hundred thousand pounds,’ George replied. ‘That is the way in which they have been brought up. Ours is a ready-money society. We live among bankers and City big-wigs, and be hanged to them, and every man, as he talks to you, is jingling his guineas in his pocket. There is that jackass Fred Bullock is going to marry Maria—there’s Goldmore, the East India Director, there’s Dipley, in the tallow trade—OUR trade,’ George said, with an uneasy laugh and a blush. ‘Curse the whole pack of money- grubbing vulgarians! I fall asleep at their great heavy dinners. I feel ashamed in my father’s great stupid parties. I’ve been accustomed to live with gentlemen, and men of the world and fashion, Emmy, not with a parcel of turtle- fed tradesmen. Dear little woman, you are the only person of our set who ever looked, or thought, or spoke like a lady: and you do it because you’re an angel and can’t help it. Don’t remonstrate. You are the only lady. Didn’t Miss Crawley remark it, who has lived in the best company in Europe? And as for Crawley, of the Life Guards, hang it, he’s a fine fellow: and I like him for marrying the girl he had chosen.’[1]

So, did nothing change? Don’t we live also today in a

ready-money society. We live among bankers and City big-wigs, and be hanged to them, and every man, as he talks to you, is jingling his guineas in his pocket.

Sure there are differences. Searching on the www, using google[2], just “vanity fair” [one difference: there had not been anything like the internet in those years], brings a reference to Thackeray’s masterpiece on the 10th position, by linking to a film from 2004. Though admittedly earlier entries, especially concerned with the journal of that name, makes reference to the work of the novel.

The rest is on “Show, Star, Costume e Cultura” “Star e Gossip” “Abbonati a Vanity Fair” costumes ecc. And on the journal’s website there is a section on “VanityFairConfidential” which seems to be somewhat a contradiction in terms – may be this is new too, another difference. And we have more “global guineas”, jingling on TV-shows, political stages and the like.

But there are also these obvious similarities – I will think about it and probably will re-write the preface to the second edition of my earlier work on “The Organisation” which is to be published soon.

Taking it from the context of another discussion, the difference may be that today the (upper) middle class is very much involved in this jingling. But it is so not by way of redefined values, greed talking over but by a very “simple” mechanism of an accumulation regime that shifted away from its productive base towards finance, though necessarily happening when we look at the inherent mechanisms of capitalist accumulation. Such casino capitalism, as it is frequently called, makes “their great heavy dinners” possibly not more intelligent, but the willingness and instruments to make them publish are developed much further – and even reachable for (sure, only part of) the masses

me-domains, suggesting

“You are one step away from owning the domain name of your dreams.

Personalize your blog, business or website. The possibilities are endless. Get creative!”

also some encouragement

I luoghi – Spazi dove imparare, esercitarsi e discutere

and ultimately the

selfie

Talking about the latter, we should, of course, remember what Kant once wrote about Enlightenment:

Enlightenment is man’s emergence from his self-incurred immaturity. Immaturity is the inability to use one’s own understanding without the guidance of another. This immaturity is self-incurred if its cause is not lack of understanding, but lack of resolution and courage to use it without the guidance of another. The motto of enlightenment is therefore: Sapere aude! Have courage to use your own understanding![3]

And understanding surely does not equal exhibition.

===========

[1]            William Makepeace Thackeray, 1847: Vanity Fair

[2]            google Italy; 6/12/2014: app. 2:29)

[3]            Immanuel Kant, 1784: An Answer to the Question: “What is Enlightenment?”; Koenigsberg in Prussia, 30th September, 1784.

questionable beauty

Economists using mathematical expressions to decorate arguments about the perfection of market systems may believe that their work is beautiful. Outsiders see instantly that it isn’t. Quite apart from the messy problems and ugly realities of the economic world (capitalist or otherwise), no one with a sense of aesthetics would take the clumsy algebra of a typical professional economics article as a work of beauty. The main purpose of the math is not to clarify, or to charm, but to intimidate. And the tactic is effective. An idea that would come across as simpleminded in English can be made “impressive looking” with a sufficient string of Greek symbols. A complaint about the argument can be deflected, most easily, on the ground that the complainer must not understand the math.

(Galbraith, James K., 2014: The End of Normal. The Great Crisis and the Future of Growth; New York et altera: Simon & Schuster: 67)

 

But it being identified as not being an economist may also be perceived as praise.

 

Economics and the redefinition of human experience

To analyze the world in this way, requires, in effect, the redefinition of human experience into a special language. That language must have a vocabulary limited to those concepts that can be dealt with inside the model. To accept these restrictions is to be an economist. Any refusal to shed the larger perspective – a stubborn insistence on bringing a broader set of facts or a different range of theory to bear – identifies one as “not an economist.” In this way, the economists need only talk to one another. Enclosed carefully in their monastery, they can speak their code, establish their status and rankings and hierarchies, and persuade themselves and one another of their intellectual and professional merit.

(Galbraith, James K., 2014: The End of Normal. The Great Crisis and the Future of Growth; New York et altera: Simon & Schuster: 64)

 

Well, this is just another, and better formulated reflection of what I presented …

knowledge society – società della conoscenza – Wissensgesellschaft

There are many people, who always have some boating idea about which they can write.

C’è molta gente a cui viene sempre in mente qualcosa di noioso di scrivere

Es gibt viele Leute, denen immer wieder etwas Langweiliges einfällt, worüber sie schreiben können.

(Reinhard Elze)

Applied Science

Why does this magnificent applied science which saves work and makes life easier bring us so little happiness? The simple answer runs: Because we have not yet learned to make sensible use of it. In war it serves that we may poison and mutilate each other. In peace it has made our lives hurried and uncertain. Instead of freeing us in great measure from spiritually exhausting labor, it has made men into slaves of machinery, who for the most part complete their monotonous long day’s work with disgust and must continually tremble for their poor rations. … It is not enough that you should understand about applied science in order that your work may increase man’s blessings. Concern for the man himself and his fate must always form the chief interest of all technical endeavours; concern for the great unsolved problems of the organization of labor and the distribution of goods in order that the creations of our mind shall be a blessing and not a curse to mankind. Never forget this in the midst of your diagrams and equations.

(Speech to students at the California Institute of Technology, in “Einstein Sees Lack in Applying Science”, The New York Times; 16 February 1931)

Bonnes Gens – Good People

Pour- quoi faut-il qu’ayant trouvé tant de bonnes gens dans ma jeunesse, j’en trouve si peu dans un âge avancé ? Leur race est-elle épuisée ? Non ; mais l’ordre où j’ai besoin de les chercher aujourd’hui n’est plus le même où je les trouvais alors. Parmi le peuple, où les grandes passions ne parlent que par intervalles, les sentiments de la nature se font plus souvent entendre. Dans les états plus élevés ils sont étouffés absolument, et sous le masque du sentiment il n’y a jamais que l’intérêt ou la vanité qui parle.

Jean-Jacques Rousseau: Les Confessions, 1782

Living Out Of Time, In Globality

My life was a world life – I lived the life of the world. But the world stopped living for several decades, and then in a few years it advanced a century! So I am only now coming into my own, having somewhere lost 30 years on the way – waiting for Godot – until the world caught up again, caught up to me. In retrospect, it is all quite strange, the martyrdom of isolation was only apparent – ultimately, I was only waiting for myself. Now the scales are weighed against us – against you, against me – because in ten years, I would stand vindicated in my own lifetime. My work is for Asia and Africa, for the new peoples. The West should bring them spiritual and intellectual assistance; instead the west is destroying the tradition of the 19th century and is even demolishing its Victorian ideals… My ideas at last are drawing opposition and that is a good sign, I would dearly love to live to fight for them, but man is a mortal being.

Karl Polanyi: Letter written to a lifetime friend, Bé de Waard,1958, cited in Kari Levitt and Marguerite Mendell, ‘Karl Polanyi his Life and Times’ Studies in Political Economy, spring 1987 issue no.22 pp. 7-39

quoted from http://www.karipolanyilevitt.com/wp-content/uploads/2014/08/Chapter-Thirty-Three_Tracing-Polanyis-Institutional-Political-Economy-to-its-Central-European-Source_Kari-Polanyi-Levitt.pdf