I like the bit at the end:
A lot of this appeals to me quite a bit. I like the pragmatism pedigree in drawing on Dewey. I like the focus on individual American experience as open-minded continuous self-improvement, and moreover that Whitman's conception of America itself as an experiment existing apart even from the need to please God. Taken at an both individual and a civic level, this feedback loop of honest assessment and adaptation echos the cybernetics of Wiener, McCulloch, and Pitts (whose ideas themselves drew inspiration from mathematical, biological, and electrical engineering sources).
Drawing on both Whitman and Nietzsche to conceive of the American experience through a poetic understanding of the world seems to be a big deal. The semiotics of C S Peirce (founder of pragmatism) seems like a framework a philosopher could could work in order to harness the psychological insights of literature as conceived by Nietzsche, and drawing on Jung, Freud, the Greeks, Shaw, or whomever wrote about the human psyche in literary terms.
We talk a lot about here about how technology has created a lot of harm in the world economically and individually. But what about spiritually? Growing up in America in the `90s, it seems that the austere and narrow worldview of physicists like Feynman has held sway, where "soft" writings by the likes of Freud, or pretty much any fictional work that tried to speak to the soul of the community was mocked as woo-woo. What literature we did study in school that spoke to communal needs, well, it was overwhelmingly seeped in the identity politics of the African American experience. It was informative to read one book in the 7th grade on the ills of slavery, but why six or seven by the time I'd finished high school? Sure, we did read a bit about Thoreau in high school, but it was approached in a very mystical and abstruse way.
I think that the American suburban youth have been told to embrace science and technology, to mock the religious ethos that technology displaces by focusing on counterfactual or immoral interpretations of the bible, and crowded out by militant feminism and identity politics. Where have they gone spiritually? It looks like to video games, anime, and 4chan, but I really think that these communities end up being somewhat isolated from the rest of society (the path breaking effects of technology on the medium seems to have created a discontinuity between electronic art and literature), and promote some toxic masculinity (in the sense of the Mythopoetic men's movement--not some gender studies student's term paper).
Quote:
In any case, Rorty’s pitch to liberals stands, and it starts with the symbolism of the phrase “Achieving our Country.” The words are borrowed from James Baldwin, the great novelist and activist, but Rorty read them through a distinctly Nietzschean prism. Much of Rorty’s scholarship was influenced by Nietzsche, and his political philosophy was no different.
Nietzsche conceived of life as literature. A human life is necessarily an act of self-creation, and if it’s a good life, it’s also one of constant self-improvement. This is how Dewey and Whitman imagined America. It was a story being written in real-time by citizen-activists. Here’s Rorty on Whitman one last time:
It has to be said that Rorty’s discussion of Dewey and Whitman verges on the quixotic. Politics is an ugly business, and the soaring rhetoric of Whitman only takes you so far. But the broader point about national pride and projecting a vision of the future that can build a consensus for specific reforms remains as relevant as ever.
Recent history seems to support Rorty’s contention. Obama’s implacable optimism inspired the country. Bernie Sanders’s economic populism resonated with far more people than anyone supposed a year or two ago. This is a winning combination for the left. It’s also the formula that Rorty endorses in Achieving our Country.
Perhaps the left would do well to embrace it.
Nietzsche conceived of life as literature. A human life is necessarily an act of self-creation, and if it’s a good life, it’s also one of constant self-improvement. This is how Dewey and Whitman imagined America. It was a story being written in real-time by citizen-activists. Here’s Rorty on Whitman one last time:
Quote:
Whitman thought that we Americans have the most poetical nature because we are the first thoroughgoing experiment in national self-creation: the first nation-state with nobody but itself to please — not even God. We are the greatest poem because we put ourselves in the place of God: our essence is our existence, and our existence is in the future. Other nations thought of themselves as hymns to the glory of God. We redefine God as our future selves.
It has to be said that Rorty’s discussion of Dewey and Whitman verges on the quixotic. Politics is an ugly business, and the soaring rhetoric of Whitman only takes you so far. But the broader point about national pride and projecting a vision of the future that can build a consensus for specific reforms remains as relevant as ever.
Recent history seems to support Rorty’s contention. Obama’s implacable optimism inspired the country. Bernie Sanders’s economic populism resonated with far more people than anyone supposed a year or two ago. This is a winning combination for the left. It’s also the formula that Rorty endorses in Achieving our Country.
Perhaps the left would do well to embrace it.
A lot of this appeals to me quite a bit. I like the pragmatism pedigree in drawing on Dewey. I like the focus on individual American experience as open-minded continuous self-improvement, and moreover that Whitman's conception of America itself as an experiment existing apart even from the need to please God. Taken at an both individual and a civic level, this feedback loop of honest assessment and adaptation echos the cybernetics of Wiener, McCulloch, and Pitts (whose ideas themselves drew inspiration from mathematical, biological, and electrical engineering sources).
Drawing on both Whitman and Nietzsche to conceive of the American experience through a poetic understanding of the world seems to be a big deal. The semiotics of C S Peirce (founder of pragmatism) seems like a framework a philosopher could could work in order to harness the psychological insights of literature as conceived by Nietzsche, and drawing on Jung, Freud, the Greeks, Shaw, or whomever wrote about the human psyche in literary terms.
We talk a lot about here about how technology has created a lot of harm in the world economically and individually. But what about spiritually? Growing up in America in the `90s, it seems that the austere and narrow worldview of physicists like Feynman has held sway, where "soft" writings by the likes of Freud, or pretty much any fictional work that tried to speak to the soul of the community was mocked as woo-woo. What literature we did study in school that spoke to communal needs, well, it was overwhelmingly seeped in the identity politics of the African American experience. It was informative to read one book in the 7th grade on the ills of slavery, but why six or seven by the time I'd finished high school? Sure, we did read a bit about Thoreau in high school, but it was approached in a very mystical and abstruse way.
I think that the American suburban youth have been told to embrace science and technology, to mock the religious ethos that technology displaces by focusing on counterfactual or immoral interpretations of the bible, and crowded out by militant feminism and identity politics. Where have they gone spiritually? It looks like to video games, anime, and 4chan, but I really think that these communities end up being somewhat isolated from the rest of society (the path breaking effects of technology on the medium seems to have created a discontinuity between electronic art and literature), and promote some toxic masculinity (in the sense of the Mythopoetic men's movement--not some gender studies student's term paper).