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Nothing could be more stupid than for the communications commission to give to people who handle the means of broadcasting the inventing of what to broadcast, and then, disturbed at the poor quality, to worry about censorship.

Paul Goodman

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Paul Goodman
Age: 60 †
Born: 1911
Born: September 9
Died: 1972
Died: August 2
Lgbtiq+ Rights Activist
Literary Critic
Novelist
Poet
Political Scientist
Psychotherapist
Sociologist
Writer
the Village
Means
Disturbed
Give
Censorship
Nothing
Handle
Giving
Communication
Broadcast
Mean
Stupid
Broadcasting
People
Worry
Communications
Quality
Commission
Poor
Inventing

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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.)
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The organization of American society is an interlocking system of semi-monopolies notoriously venal, an electorate notoriously unenlightened, misled by mass media notoriously phony.
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We certainly have at present the dismal situation that the most imaginative men are directed by a group, the top managers, who are among the least.
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Comedy deflates the sense precisely so that the underlying lubricity and malice may bubble to the surface.
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We do not behave as if we believed that the affairs of our world were significant enough for the intervention of great men.
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Because of their historical theory of the alienation of labor (that the worker must become less and less in control of the work of his hands) the Marxist parties never fought for the man-worthy job itself.
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The stultifying effect of the movies is not that the children see them but that their parents do, as if Hollywood provided a plausible adult recreation to grow up into.
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It is by losing himself in the objective, in inquiry, creation, and craft, that a man becomes something.
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An awkward consequence of heightening experience when one is inexperienced, of self-transcendence when one has not much world to lose, is that afterward one cannot be sure that one was somewhere or had newly experienced anything. If you aren't much in the world, how do you know you are out of this world?
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There is only one curriculum, no matter what the method of education: what is basic and universal in human experience and practice, the underlying structure of culture.
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The important thing about travel in foreign lands is that it breaks the speech habits and makes you blab less, and breaks the habitual space-feeling because of different village plans and different landscapes. It is less important that there are different mores, for you counteract these with your own reaction-formations.
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A successful revolution establishes a new community. A missed revolution makes irrelevant the community that persists. And a compromised revolution tends to shatter the community that was, without an adequate substitute.
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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.
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It is hard to grow up in a society in which one's important problems are treated as nonexistent. It is impossible to belong to it, it is hard to fight to change it.
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What the devil to do with the sentence Who the devil does he think he's fooling? You can't write Whom the devil- .
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The philosophic aim of education must be to get each one out of his isolated class and into the one humanity.
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Few great men would have got past personnel.
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It rarely adds anything to say, In my opinion - not even modesty. Naturally a sentence is only your opinion and you are not the Pope.
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A well-known magazine asks a man how they should refer to him, as Psychologist X, as Author X? He suggests man of letters, for that is what he is, in the eighteenth-century meaning. But they can't buy that because the word doesn't exist in Time-style he cannot be that, and presumably the old function of letters cannot exist.
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To want a job that exercises a man's capacities in an enterprise useful to society, is utopian anarcho-syndicalism it is labor invading the domain of management. No labor leader has entertained such a thought in our generation. Management has the sole prerogative to determine the products.
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