Humanists

"In the humanist ideal, the mainstream is where interesting debate, the generating of new ideas and creativity take place. In rational society this mainstream is considered uncontrollable and is therefore made marginal. The centre ground is occupied instead by structures and courtiers."

"[W]e have more than two options... a critique of reason does not have to be a call for the return of superstition and arbitrary power.... [O]ur problems do not lie with reason itself but with our obsessive treatment of reason as an absolute value. Certainly it is one of our qualities, but it functions positively only when balanced and limited by the others."

"An important newspaper baron...explains that the cause of poverty throughout the world is indolence. Ten per cent of Americans would not be on food stamps if they simply worked harder.... If only they had followed his father's advice, they'd have "stuck it to the bastards" and become really rich. This image of hundreds and hundreds of millions of millionaires sticking it to each other, there no longer being any other category of citizen to stick it to, is so all-inclusive that there is no need for others to concern themselves with this word."

"Which is ideology? Which not? You shall know them by their assertion of truth, their contempt for considered reflection, and their fear of debate."

"It is undoubtedly easier to believe in absolutes, follow blindly, mouth received wisdom. But that is self-betrayal."

"Happy family: The existence and maintenance of [this] is thought to make a politician fit for public office. According to this theory, the public are less concerned by whether or not they are effectively represented than by the need to be assured that the penises and vaginas of public officials are only used in legally sanctioned circumstances."

"Freud, Sigmund: A man so dissatisfied with his own mother and father that he devoted his life to convincing everyone who would listen — or better still, talk — that their parents were just as bad."

"Freedom: An occupied space which must be reoccupied every day."

"Faith: The opposite of dogmatism."

"We are the raison d'être of the entire system. We are also the employers of those in public office and in the public service. Why should we accept from them a discourse which suggests contempt for us and for the democratic system?"

"Capitalism was reasonably content under Hitler, happy under Mussolini, very happy under Franco and delirious under General Pinochet."

"In helping the arms industry to work with the Pentagon to work with the security agencies to work with the oil industry to work with the environmental agencies and so on, he encourages nationwide stability. If successful he will have indirectly eliminated interference from that rival system — citizen-based democracy — which technically maintains legal control over the constitutional structures of the Republic."

"The conclusion drawn by … most of our élites … is that the population constitutes a deep and dangerous well of ignorance and irrationality; if our civilization is in crisis the fault must lie with the populace which is not rising to the inescapable challenges. And yet civilizations do not collapse because the citizenry are corrupt or lazy or anti-intellectual. These people do not have the power and influence to either lead or destroy. Civilizations collapse when those who have power fail to do their jobs."

"Societies either roll on blindly to disaster or they find the inner strength to stop themselves long enough to find ways for reform from within."

"There is little to envy in the woman's position either. For perhaps the first time in history, she has a general sense of herself as an individual apart from men. This self-confidence gives her drive and makes her want to succeed. As a result she is eager to join the system. She does not have a clear idea of what it will do to her. Her focus is on her own past and on what men did to women — not on the male structure and what it does to men."

"The idea underlying such endless discussion and dreaming about the physical act is that sexual expertise confers worldliness and is therefore part of becoming an affirmed individual. This is a curious suggestion... Sex is many things — a need, a desire, an emotion, a release — but it has nothing to do with worldly sophistication, character building or even existential action. Sex, in general, is more of an obstacle than anything else for those who wish to free themselves and act as individuals... [W]e aren't dealing with a successful affirmation of responsible individualism in the real world. We are creating private dreams which compensate for the fracturing of the individual and the castration of his or her power in public life."

"If Marx were functioning today, he would have been hard put to avoid saying that imaginary sex is the opiate of the people."

"Superficial nonconformism... leaves our rational structures indifferent. Questions of moral action and of physical appearance are increasingly irrelevant; they are categorized either as justified self-expression or conversely as suitable subjects for agitated public debate. In either case they are harmless vents."

"The individual has been allowed out of his socially constructed cage. That, at least, is the contemporary myth. What is not clear, however, is what that liberation has to do with the fulfullment of individualism. The lessons of history seem relatively clear. Societies on the rise are simple, unadorned and relatively uncompromising. Those on the decline are given to open-mindedness, self-indulgence and the baroque."

"[Modern capitalism] is masterful at producing services people don't need and in large part probably don't want. It is brilliant at convincing people that they do need and want them. But it has difficulty turning itself to the production of those services which people really do need. Not only that, it often spends an enormous amount of time and effort convincing people that those services are either unrealistic, marginal or counterproductive."

"[T]he free market may be a good, bad or insufficient idea, but, in any case, it is just a crude commercial code. Now it is regularly equated with or given credit for or even precedence over the freedom of man. But the freedom of man is a moral statement on the human condition, both in the practical and in the humanist sense. To equate it with a school of business is to betray a certain confusion. An unconscious unease."

"Societies grow into systems. The systems require management and are therefore increasingly wielded, like a tool or a weapon, by those who have power. The rest of the population is still needed to do specific things. But the citizens are not needed to contribute to the form or direction of the society. The more "advanced" the civilization, the more irrelevant the citizen becomes."

"The rational elites, obsessed by structure, have become increasingly authoritarian in a modern, administrative way. The citizens feel insulted and isolated. They look for someone to throw stones on their behalf. Any old stone will do. The cruder the better to crush the self-assurance of the obscure men and their obscure methods. The New Right, with its parody of democratic values, has been a crude but devastating stone with which to punish the modern elites. The New Left, which will eventually succeed it, could easily turn out to be equally crude."

"The pinning on of stars reaches its full cynical significance when sanctified valour and bereaved families are used to lend dignity to wars stupidly fought. The courageous and their families are drawn into a circular trap. The sacrificed soldier was valorous under the orders of a commander who has rewarded his effort. The battle was therefore worth fighting. Courage made it worthwhile. The basic rule of war — that it is fought to be won — has been forgotten."

"Today, more than ever, women are occupying positions of influence. However, in the past they have been the exceptions to the rule and were usually obliged to hold on to their power by deforming themselves into honorary men or into magnified archetypes of the female who manipulated men. It still is not clear that women can successfully become part of the established structures without accepting these deformations."

"This breakdown of social order — rules of dress, sexual controls, speech patterns, family structures — has been seen as a great victory for the individual. On the other hand, it may simply be a reflection of the individual's frustration at being locked up inside a specialization. These acts of personal freedom are irrelevant to the exercise of power. So in lieu of taking a real part in the evolution of society, the individual struggles to appear as if no one has power over his personal evolution. Thus victories won for these individual liberties may actually be an acceptance of defeat by the individual."

"A man who uses power to do evil is in theory judged to have been conscious of his acts and to be as fit for punishment as a perpetrator of premeditated murder. But the technocrat is not trained on that level. He understands events within the logic of the system. The greatest good is the greatest logic or the greatest appearance of efficiency or responsibility for the greatest possible part of the structure."

"[S]hould we attempt to use sensible words to deal with these problems, they will be caught up immediately in the structures of the official arguments which accompany the official modern ideologies — arguments as sterile as the ideologies are irrelevant. Our society contains no method of serious self-criticism for the simple reason that it is now a self-justifying system which generates its own logic."

"Neither Capitalism nor Socialism can pretend to be an ideology. They are merely methods for dividing ownership and income. What is most peculiar for such theoretically practical methodologies, which are also theoretically opposed to each other, is that neither of them has ever existed, except in a highly tentative form. And even then they are invariably mixed together. Their mutually exclusive vocabularies have more to do with basic similarities than with differences."

"Thus the Age of Reason has turned out to be the Age of Structure; a time when, in the absence of purpose, the drive for power as a value in itself has become the principal indicator of social approval. And the winning of power has become the measure of social merit."

"We talk endlessly of the individual and of individualism, for example, when any sensible glance at major issues indicates that we live in an era of great conformism. Our societies turn upon democratic principles, yet the quasi totality of our leading citizens refuse to take part in that process and, instead, leave the exercise of political power to those for whom they have contempt. Our business leaders hector us in the name of capitalism, when most of them are no more than corporate employees, isolated from personal risk."

"Elites quite naturally define as the most important and admired qualities for a citizen those on which they themselves have concentrated."

"Just as the unleashing of ideas and myths in the seventeenth and eighteenth centuries cleared the way for endless changes in state and social structures, so the subsequent pinning down and splitting up of language into feudal states has now made it impossible for the citizen to participate seriously in society. The inviting humanist irony of the early days has given way to the off-putting rational cynicism and sloganeering of our time."

"[T]he ideal of the rugged individual opening up the American West is still applied as an essential truth to ten million citizens living in the small area of New York City, as if ten million bulls should and could be squeezed into a china shop."

"The middle age of buggers is not to be contemplated without horror."

"The book [A Passage to India] shows signs of fatigue and disillusionment; but it has chapters of clear and triumphant beauty, and above all it makes us wonder, what will he write next?"

"Mr E. M. Forster, particularly in the first half of Pharos and Pharillon, set a model of lucidity and individuality in which the elegance is so unobtrusive as to pass some readers unnoticed."

"Forster wrote the five books on which his reputation rests because he desperately needed to create characters and situations that would expose his own plight in ways that were subtle and dramatic without being obvious or explicit. His true nature was not only homosexual, it was also wounded, mysterious and filled with sympathy for others, including foreigners and women. Despite his best intentions, he allowed all of himself into the five novels published in his lifetime, and only part of himself into “Maurice"."

"He's a mediocre man — and knows it, or suspects it, which is worse; he will come to no good, and in the meantime he's treated rudely by waiters and is not really admired even by middle-class dowagers."

"Forster took a risk, opening the comic novel to let in the things it was not designed for; small patches of purple prose were the result. But Forster's innovation remains: he allowed the English comic novel the possibility of a spiritual and bodily life, not simply to exist as an exquisitely worked game of social ethics but as a messy human concoction. He expanded the comic novel's ethical space (while unbalancing its moral certainties) simply by letting more of life in. Austen asks for toleration from her readers. Forster demands something far stickier, more shameful: love."

"He Anthony Blunt] reminded me of E. M. Forster's famous statement that if he had to choose between betraying his country or betraying his friend, he hoped he would have the courage to betray his country. I said that in the appalling political circumstances under which we lived, to betray one's country might mean betraying innumerable other friends and it might also mean betraying one's wife and one's family. I said Forster's antithesis was a false one. One's country was not some abstract conception which it might be relatively easy to sacrifice for the sake of an individual; it was itself made up of a dense network of individual and social relationships in which loyalty to one particular person formed only a single strand."

"For the Wilcoxes are England; they contain more of the essence of England even than Sunday afternoons, or Lords, or Sir William Bull."

"Forster...perceived, and, as far as it can be done at all, described, that sense of hallucination which pervades India. "Nothing in India is identifiable, the mere asking of a question causes it to disappear or to merge in something else." As I once heard it remarked of the rope-trick, "it is essentially Indian, because no such trick ever existed". The English in India, for all their doing and striving, became part of that hallucination. The Raj itself (without intending the pun) was a mirage; a dream which British and Indians dreamed together and which individuals will still dream again when they meet, long, long after other dreams and other hallucinations have succeeded. Leave out Forster's pasteboard figures of fun, and his physical descriptions of scenes and cities evoke the dream as they only could if someone who also felt it had written them."

"She thinks the one place where you can transcend your own tribalism, and daily politics, is through the novel. Just so long, she says, as it avoids preachiness. She cites A Passage to India, one of her favourite books. "It's a political novel and the politics are dead and obsolete; and yet the book goes on and on. And because it's a political book it has a tremendous moral and didactic message, and yet it so transcends the teaching aspect of it that it seems to me the most remarkable model for what a novel should be, when you want to say something with a 'message'. Otherwise if it has a message, the hell with it.""

"No government, no big organization, will pay for the truth. To take a crude example: can you imagine the British Government commissioning E. M. Forster to write A Passage to India? He could only write it because he was not dependent on State aid."

"He has quite lost the touch of preciousness, of exaggerated care for nature and the relationships of human beings, that faintly irritate some readers of his earlier books. He used once to write at times too much as a graduate (even occasionally as an undergraduate) of King's College, Cambridge (perhaps the most civilized place in the world), who has had an amour with Italy and another with the god Pan. In A Passage to India (as, indeed, in Howards End), Pan is only implicit, the mysterious is more diffused, the imagination at once richer, less fantastic, and more restrained. It is a novel that from most novelists would be an amazing piece of work. Coming from Mr. Forster, it is not amazing, but it is, I think, the best and most interesting book he has written."

"Lawrence was a powerful early influence on me, Forster a more enduring one."

"His light blue eyes behind his spectacles were like those of a baby who remembers his previous incarnation and is more amused than dismayed to find himself reborn in new surroundings. He had a baby's vulnerability, which is also the invulnerability of a creature whom one dare not harm."

"When the newspapers compare Chamberlain to Abe Lincoln and Jesus Christ, they aren't being in the least sacrilegious; because their Lincoln and their Christ are utter phonies, anyhow. The newspapers are moved to tears by the spectacle of a gentleman standing his ground against a non-gentleman. So they call him 'England'. Well, my 'England' is E.M.; the anti-heroic hero, with his straggly straw moustache, his light gay blue baby-eyes and his elderly stoop. Instead of a folded umbrella or a brown uniform, his emblems are his tweed cap (which is too small for him) and the odd-shaped brown paper parcels in which he carries his belongings from country to town and back again. While the others tell their followers to be ready to die, he advises us to live as if we were immortal. And he really does this himself, although he is as anxious and afraid as any of us, and never for an instant pretends not to be. He and his books and what they stand for are all that is truly worth saving from Hitler; and the vast majority of people on this island aren't even aware that he exists."

"It is characteristic of Mr. Forster, to whom the Lares are living gods and the garden wych-elm a Hamadryad, that he titles his book after a house wherein personal relations ought to matter but are routed by telegrams and anger. For such a quality, and for the true comic sense with which he renders colloquial speech to betray cunning shadowings of personality in the speakers, the word Forsterian is already demanded. But "Howards End" is too big a thing to be either set aside or grappled to our souls at once; it will have to find its level after repeated regustation: such writing demands such reading."