The Solidity of the Insubstantial – Kathleen Dean Moore
Concrete Footing: On the solidity of the insubstantial – Kahthleen Dean Moore
This is what breaks our hearts, we soft beings who desperately love what is destined to disappear – our own lives, the singing substantiality of our daughters and sons, the spans of city bridges.
…We stand on time and sand. We stand on truth. Waiting for the bus, we stand on forests of sea lilies flattened into streets. What is durable? The shadow of a roofline cast on a concrete wall. A memory of the swallows that once slid down the rising air above a city street. A yearning for the child who long ago walked out the door. The tube of emptiness inside a pipe. The smell of dust in silent light. Can we find the beauty in fleeting moments, held in the conscious mind? If not, all our loves will be sorrows. And all our astonishments will be overwhelmed by regret, that these wonders cannot last forever.
William Deresiewicz – Moral Imagination – Specialization
What Are You Going to Do With That? – William Deresiewicz
…It is the nature of specialization, after all, to be specialized. No, the problem with specialization is that it narrows your attention to the point where all you know about and all you want to know about, and, indeed, all you can know about, is your specialty.
The problem with specialization is that it makes you into a specialist. It cuts you off, not only from everything else in the world, but also from everything else in yourself…
…there’s nothing wrong with thinking that you got an A because you’re smart. But what that Harvard student didn’t realize—and it was really quite a shock to her when I suggested it—is that there is a third alternative. True self-esteem, I proposed, means not caring whether you get an A in the first place. True self-esteem means recognizing, despite everything that your upbringing has trained you to believe about yourself, that the grades you get—and the awards, and the test scores, and the trophies, and the acceptance letters—are not what defines who you are.
She also claimed, this young woman, that Harvard students take their sense of self-efficacy out into the world and become, as she put it, “innovative.” But when I asked her what she meant by innovative, the only example she could come up with was “being CEO of a Fortune 500.” That’s not innovative, I told her, that’s just successful, and successful according to a very narrow definition of success. True innovation means using your imagination, exercising the capacity to envision new possibilities.
But I’m not here to talk about technological innovation, I’m here to talk about a different kind. It’s not about inventing a new machine or a new drug. It’s about inventing your own life. Not following a path, but making your own path. The kind of imagination I’m talking about is moral imagination. “Moral” meaning not right or wrong, but having to do with making choices. Moral imagination means the capacity to envision new ways to live your life.
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Moral imagination is hard, and it’s hard in a completely different way than the hard things you’re used to doing. And not only that, it’s not enough. If you’re going to invent your own life, if you’re going to be truly autonomous, you also need courage: moral courage. The courage to act on your values in the face of what everyone’s going to say and do to try to make you change your mind. Because they’re not going to like it. Morally courageous individuals tend to make the people around them very uncomfortable. They don’t fit in with everybody else’s ideas about the way the world is supposed to work, and still worse, they make them feel insecure about the choices that they themselves have made—or failed to make. People don’t mind being in prison as long as no one else is free. But stage a jailbreak, and everybody else freaks out.
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Think of what we’ve come to. It is one of the great testaments to the intellectual—and moral, and spiritual—poverty of American society that it makes its most intelligent young people feel like they’re being self-indulgent if they pursue their curiosity. You are all told that you’re supposed to go to college, but you’re also told that you’re being “self-indulgent” if you actually want to get an education. Or even worse, give yourself one. As opposed to what? Going into consulting isn’t self-indulgent? Going into finance isn’t self-indulgent? Going into law, like most of the people who do, in order to make yourself rich, isn’t self-indulgent? It’s not OK to play music, or write essays, because what good does that really do anyone, but it is OK to work for a hedge fund. It’s selfish to pursue your passion, unless it’s also going to make you a lot of money, in which case it’s not selfish at all.
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…The world is much larger than you can imagine right now. Which means, you are much larger than you can imagine.
Richard Shusterman – Art, Self-fashioning, Philosophy
Interview with Richard Shusterman in Parachute: Art and Self-Fashioning
Philosophy can be practiced simply as an academic pursuit of theory, but it can also be practiced as an art of living. Here again, I try to combine both practices (as was common in ancient times). I write academic books and articles, but I also see my philo-sophical work in terms of an æsthetic project of em-bodied life, a Gesamtkunstwerk of engaged living in a wider social world beyond the borders of my skin and professional philosophy.
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…A philosopher’s life and œuvre can be conceived, lived and assessed in terms of the way we evaluate artworks. We can appreciate its harmony, dynamics, beauty, originality, structure, development. One notices if the philosopher’s work becomes merely repetitive or whether it evolves in new, perhaps dramatically different but still coherent ways. (One thinks here of early and later Wittgenstein or early and later Heidegger or even early and later Foucault.) In the project of philosophy as a self-critical, self-perfecting, self-fashioning art of living, one is at the same time both creating an œuvre and struggling to formulate and defend the criteria by which that œuvre will be evaluated. But this is also true for great poet-critic-theorists like T.S. Eliot or great painter-theorists.
Tiny Invisible Molecular Moral Forces – William James
“I am done with great things and big things, great institutions and big success, and I am for those tiny, invisible molecular moral forces that work from individual to individual, creeping through the crannies of the world like so many rootlets, or like the capillary oozing of water, yet which if you give them time, will rend the hardest monuments of man’s pride.”
― William James
Leisure, Not Work – Or Why a Politics Organzied Around Work(ers)(ing) is a Bad Idea
What Work Is Really For – Gary Gutting
Everything depends on how we understand leisure. Is it mere idleness, simply doing nothing? Then a life of leisure is at best boring (a lesson of Voltaire’s “Candide”), and at worst terrifying (leaving us, as Pascal says, with nothing to distract from the thought of death). No, the leisure Aristotle has in mind is productive activity enjoyed for its own sake, while work is done for something else.
We can pass by for now the question of just what activities are truly enjoyable for their own sake — perhaps eating and drinking, sports, love, adventure, art, contemplation? The point is that engaging in such activities — and sharing them with others — is what makes a good life. Leisure, not work, should be our primary goal.
Dewey – The Art of Life
From Outline of a Critical Theory of Ethics (1891!!!) – John Dewey
If the necessary part played in conduct by artistic cultivation is not so plain, it is largely because ‘Art’ has been made such an unreal Fetich [sic] – a sort of superfine and extraneous polish to be acquired only by specially cultivated people. In reality, living is itself the supreme art…
Lebenskünstler 
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