Paul Goodman

Paul Goodman
Paul Goodmanwas an American novelist, playwright, poet, literary critic, and psychotherapist, although now best known as a social critic and anarchist philosopher. Though often thought of as a sociologist, he vehemently denied being one in a presentation in the Experimental College at San Francisco State in 1964, and in fact said he could not read sociology because it was too often lifeless. The author of dozens of books including Growing Up Absurd and The Community of Scholars, Goodman was an...
NationalityAmerican
ProfessionPhilosopher
Date of Birth9 September 1911
CountryUnited States of America
Anarchism is grounded in a rather definite social-psychological hypothesis: that forceful, graceful and intelligent behaviour occurs only when there is an uncoerced and direct response to the physical and social environment; that in most human affairs, more harm than good results from compulsion, top-down direction, bureaucratic planning, pre-ordained curricula, jails, conscription, states.
It then becomes necessary to stop short and make a choice: Either/Or. Either one drifts with their absurd system of ideas, believing that this is the human community. Or one dissents totally from their system of ideas and stands as a lonely human being. (But luckily one notices that the others are in the same crisis and making the same choices.)
What the devil to do with the sentence "Who the devil does he think he's fooling?" You can't write "Whom the devil- ".
In our truly remarkable an unexampled civil peace, where there are rarely fist fights; where no one is born, is gravely ill, or dies; where meat is eaten but no one sees an animal slaughtered; where scores of millions of cars, trains, elevators, and airplanes go their scheduled way and there is rarely a crash; where an immense production proceeds in orderly efficiency and the shelves are duly clears and nevertheless none of this come to joy or tragic grief or any other final good it is not surprising if there are explosions.
The aim is not to give human beings real goals that warrant belief, and tasks to share in, but to re-establish "belonging," although this kind of speech and thought is precisely calculated to avoid contact and so makes belonging impossible.
The "brightness" of the 15 percent might or might not indicate a profound feeling for the causes of things; it is largely verbal and symbol-manipulating, and is almost certainly partly an obsessional device not to know and touch risky matter, just as Freud long ago pointed out that the nagging questions of small children are a substitute for asking the forbidden questions.
The irony is that in our decades, the combination of rationalism, asceticism, and individualism (the so-called Protestant Ethic) has produced precisely the system of boondoggling, luxury-consumption, and status.
The ancient dream of man to fly among the stars and go through the could and look down on the lands and seas has degenerated in its realization to the socialized and apathetic behavior of passengers who hardly look out the windows.
When we choose a man to beautify our towns, we do not automatically call on the major artists of the world. ... We now lavishly praise Frank Lloyd Wright, but we never made any community use of him, though he longed for the chance.
To consider powerful souls as if they were a useful public resource is quite foreign to our customs. In a small sense it is undemocratic, for it assumes that some people really know better in a way that must seem arbitrary to most. In a large sense it is certainly democratic, in that it makes the great man serve as a man.
Let me formulate the artistic disposition as follows: it is reacting with one's ideal to the flaw in oneself and in the world, and somehow making that reaction formation solid enough in the medium so that it indeed becomes an improved bit of real world for others.
In a milieu of resignation, where the young men think of society as a closed room in which there are no values but the rejected rat race, ... it is extremely hard to aim at objective truth or world culture. One's own products are likely to be personal or parochial.
American society has tried so hard and so ably to defend the practice and theory of production for profit and not primarily for use that now it has succeeded in making its jobs and products profitable and useless.
In the modern world, we Americans are the old inhabitants. We first had political freedom, high industrial production, an economy of abundance.