Educators From The United States

"He had experienced the horror that leaves you calm and unafraid, but for her something inside was broken and he did not know if it could be mended. Her life, her horror, he could not tell."

"A person can get used to just about anything if it happens slow enough."

"Off in his head, he solved extraordinary problems of mathematics, science, medicine, the humanities. He wrote poetry, saw music. … People have told him, with your IQ you should be a genius. I was a genius and have long since abused myself into a state of average and like it better that way. Now there comes a momentary clearing, a moment of satorial splendor, and then it goes oblique. It fades away like blown dust."

"Giving is something Mr. Rogers talks about. … Mr. Rogers didn't say anything about not drinking beer before you gave blood. Asel thinks that his big day is going to hell. Not too much has worked out for him. He drinks another beer at the bar and leaves. (p. 165)"

"Perhaps more striking is the accuracy of many of Marx’s best-known qualitative predictions about the tendencies of capitalist development: capitalism continues to conquer the globe; its effect is the gradual erasure of cultural and regional identities; growing economic inequality is the norm in the advanced capitalist societies; where capitalism triumphs, market norms gradually dominate all spheres of life, public and private; class position continues to be the defining determinant of political outlook; the dominant class dominates the political process which, in turn, does its bidding; and so on."

"If we can recover the naturalistic ambitions of Marx, Nietzsche, and Freud, … philosophy becomes relevant because the world—riven as it is with hypocrisy and concealment—desperately needs a hermeneutics of suspicion to unmask it. And by taking these three seminal figures of the Continental traditions as philosophical naturalists we show their work to be continuous with the naturalistic turn that has swept Anglophone philosophy over the past several decades. … The antipathy to naturalism often thought to be constitutive of “the Continental tradition” is simply an artifact of cutting the joints of that tradition in certain places."

"On Marx’s view an individual is flourishing when … he labors freely, meaning that work is an end-in-itself, and not merely a means to “earn a living.”"

"Continental morality critics are plainly not without ethical views of their own—namely, views, broadly, about the good life for (some or all) human beings—since it is on the basis of these views that they criticize “morality.” Therefore, we need to understand the contours of the “morality” to which these critics object—for ease of reference, we will call it “morality in the pejorative sense” (MPS)—since it must be distinguished from the normative considerations that inform their critiques. … We can usefully divide Continental critics of morality into two camps … In the first camp are those thinkers who see the individual’s acceptance of morality as such as an obstacle to the individual’s flourishing; in very different ways, Nietzsche and Freud are these kinds of morality critics. In the second camp are those philosophers who see morality as among the “ideological” instruments that sustain socio-economic relations that are obstacles to individual flourishing. On this second account—most obviously represented by Marx and perhaps some of his descendants associated with the Frankfurt School."

"Beliefs arrived at the wrong way are suspect: that is the epistemological point exploited by the practitioners of the hermeneutics of suspicion. It is ironic, to be sure, that, in recent years, these practitioners should have fallen prey to moralizing readings, readings that, themselves, cry out for a suspicious interpretation."

"Millions of people profess knowledge of the reality of God, claiming miracles witnessed or voices heard. If what really causes them to believe that they know of God’s existence (and that they have had these experiences) is an unconscious, infantile wish for the protection of an all-powerful father-figure, then we have reason to wonder about the epistemic status of their belief."

"Edmund Gettier convinced most philosophers that the received wisdom of millennia about the concept of knowledge was mistaken: “knowledge” was not simply a matter of having a justified, true belief … A justified true belief isn’t “knowledge” when the justification for the true belief isn’t the cause of why the agent holds the belief. As Philip Kitcher put the point, in explaining the stimulus Gettier provided to the “naturalistic” turn in epistemology: “the epistemic status of a belief state depends on the etiology of the state.” … We can understand, now, the logic of the hermeneutics of suspicion as exploiting precisely this point about the epistemic status of belief: we should be suspicious of the epistemic status of beliefs that have the wrong causal etiology. That’s the lesson of the Gettier counter-examples, and it is the lesson which underwrites the suspicion that Marx, Nietzsche, and Freud recommend by way of providing alternative causal trajectories to explain our beliefs. To be sure, beliefs with the wrong causal etiology might be true; but since they are no longer cases of knowledge, we have no reason to presume that to be the case."

"Just as Darwinian adaptationists assume that every biological phenomenon must be explained in terms of natural selection (no matter how unconducive to reproductive fitness it may appear initially), so too Nietzsche assumes that whatever explains “life” must also explain these particular instances of life which appear hostile to it. "'Life against life,'" Nietzsche says is a "self-contradiction" that "can only be apparent; it has to be a sort of provisional expression, an explanation, formula, adjustment, a psychological misunderstanding of something, the real nature of which was far from being understood" (GM III:13). … The crux of Nietzsche’s explanation turns on three claims:"

"Nehamas invokes Nietzsche’s talk of the “eternal basic text of homo natura” (BGE 230, quoted above) as evidence of aestheticism--the view, recall, that “texts can be interpreted equally well in vastly different and deeply incompatible ways” (p. 3). But the talk of “text” in this passage is actually incompatible with aestheticism. For in this passage, as we have seen, Nietzsche asserts that prior claims to “knowledge” have been superficial precisely because they have ignored the “eternal basic text”— ewigen Grundtext—of man conceived as a natural organism. That this text is eternal and basic implies not that it “can be interpreted equally well in vastly different and deeply incompatible ways” but just the opposite: readings which do not treat man naturalistically misread the text—they “falsify” it. It is these misreadings, of course, that Nietzsche, ever the “good philologist,” aims to correct."

"Rosen would still demand, no doubt, an explanation of why the ruling class is so good at identifying and promoting its interests, while the majority is not. But, again, there is an obvious answer: for isn’t it generally quite easy to identify your short-term interests when the status quo is to your benefit? In such circumstances, you favor the status quo! In other words, if the status quo provides tangible benefits to the few—lots of money, prestige, and power—is it any surprise that the few are well-disposed to the status quo, and are particularly good at thinking of ways to tinker with the status quo (e.g., repeal the already minimal estate tax) to increase their money, prestige, and power? (The few can then promote their interests for exactly the reasons Marx identifies: they own the means of mental production.) By contrast, it is far trickier for the many to assess what is in their interest, precisely because it requires a counterfactual thought experiment, in addition to evaluating complex questions of socio-economic causation. More precisely, the many have to ascertain that (1) the status quo—the whole complex socio-economic order in which they find themselves--is not in their interests (this may be the easiest part); (2) there are alternatives to the status quo which would be more in their interest; and (3) it is worth the costs to make the transition to the alternatives—to give up on the bad situation one knows in order to make the leap in to a (theoretically) better unknown. Obstacles to the already difficult task of making determinations (1) and (2)—let alone (3)—will be especially plentiful, precisely because the few are strongly, and effectively (given their control of the means of mental production), committed to the denial of (1) and (2)."

"Ideologies involve a mistake about their origin: agents think that the ideology arose because of its responsiveness to epistemically relevant considerations (e.g., evidence, reasons, etc.), when, in fact, it arose only because it was responsive to the interests of the dominant economic class in the existing economic system."

"Rosen suggests that the rule of the few might simply be the result of coordination problems confronting the many in overthrowing the few. … The coordination problem explanation of why the few rule the many is that the many can’t coordinate their behavior to overthrow the few, but the actual phenomenon the Marxist theory explains is that the many don’t even see the need to overthrow the few, indeed, don’t even see that the few rule the many!"

"The Marxian theory of ideology predicts that the ruling ideas in any well functioning society will be ideas that promote the interests of the ruling class in that society, i.e., the class that is economically dominant. By the “ruling ideas” we should understand Marx to mean the central moral, political and economic ideas that dominate discussion in the mass media and in the corridors of power in that society. The theory is not peculiar to Marx, since the “classical realists” of antiquity like the Sophists and Thucydides advanced essentially the same theory: the powerful clothe their pursuit of self-interest in the garb of morality and justice. When Marx says that, “The ideas of the ruling class are in every epoch the ruling ideas” (The German Ideology) and that, “Law, morality, religion are to [the proletariat] so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests” (The Communist Manifesto), he is simply translating in to Marxian terms the Sophistic view “that the more powerful will always take advantage of the weaker, and will give the name of law and justice to whatever they lay down in their own interests.” (W.K.C. Guthrie, The Sophists (1971), p. 60)."

"FM's vision stretches beyond infinity. He continues to inspire even the most complacent of minds by revving-up the volume on imagination. His unique way of putting together ideas about the future has been a catalytic force."

"I am a 21st Century person who was accidentally launched in the 20th. I have a deep nostalgia for the future."

"The exhilarating voice of a new, nonmystical consciousness ... FM dares us to step outside our encaged historical selves and leap to a new stage of evolution."

"People will belong to no specific families or factions, classes or sects, races or nationalities. We will free flow across the planet and beyond. Highly universal, yet individual."

"In your choices lies your talent."

"[Adler] established the value of the actor putting himself in the place of the character rather than vice versa … More than anyone else, Stella Adler brought into public awareness all the close careful attention to text and analysis Stanislavski endorsed."

"What an extraordinary combination was Stella Adler - a goddess of full of magic and mystery, a child full of innocence and vulnerability."

"Stella Adler was much more than a teacher of acting. Through her work she imparts the most valuable kind of information - how to discover the nature of our own emotional mechanics and therefore those of others. She never lent herself to vulgar exploitations, as some other well-known so-called "methods" of acting have done. As a result, her contributions to the theatrical culture have remained largely unknown, unrecognized, and unappreciated."

"Stella is theatrical royalty who instills in her students a sense of the nobility of acting. She dares her students to act, to lift their bodies and their voices, to be larger than themselves, to love language and ideas."

"Get a stage tone, darling, an energy. Never go on stage without your motor running."

"You can't be boring. Life is boring. The weather is boring. Actors must not be boring."

"Use your creative imagination to create a past that belongs to your character. I don't want you to be stuck with your own life. It's too little."

"You must get away from the real thing because the real thing will limit your acting and cripple you. To think of your own mother's death each time you want to cry onstage is schizophrenic and sick."

"Your talent is in your imagination. The rest is lice."

"The teacher has to inspire, to agitate. You cannot teach acting. You can only stimulate what's already there."

"Acting requires a creative and compassionate attitude. It must aim to lift life up to a higher level of meaning and not tear it down or demean it. The actor's search is a generous quest for that larger meaning. That's why acting is never to be done passively."

"The theatre was created to tell people the truth about life and the social situation."

"It takes three things to make it in this business: the tenacity of a bulldog, the hide of a rhinoceros and a good home to come home to."

"The university is being called upon to educate previously unimagined numbers of students; to respond to the expanding claims of national service; to merge its activities with industry as never before. Characteristic of this transformation is the growth of the knowledge industry, which is coming to permeate government and business, and to draw into it more and more people raised to higher and higher levels of skill. The production, distribution and consumption of knowledge is said to account for 29 percent of gross national product, and knowledge production is growing at about twice the rate of the rest of the economy. What the railroads did for the second half of the last century, and the automobile for the first half of this century, may be done for the second half of this century by the knowledge industry; and that is, to serve as the focal point for national growth."

"One of the most distressing tasks of a university president is to pretend that the protest and outrage of each new generation of undergraduates is really fresh and meaningful. In fact, it is one of the most predictable controversies that we know. The participants go through a ritual of hackneyed complaints, almost as ancient as academe, while believing that what is said is radical and new."

"The activity of rooting for baseball and other sports teams is one of the strongest expressions of community remaining in our society."

"Some owners are competent, effective business people who care about the game. Many others do not share these attributes."

"Baseball's popularity and, more so, it's revenues continue to increase."

"The first baseball game ever televised was a battle for fourth place in the Ivy League between Columbia and Princeton on May 17, 1939."

"Baseball performance is an outcome of opposing forces."

"Before becoming governor, Nelson Rockefeller offered to buy the Dodgers to keep them in New York."

"Consider for instance, the facts that Jose Canseco was picked in the fifteenth round of the amateur draft, Roger Clemens the twelfth, Ryne Sandberg the twentieth, and Nolan Ryan the tenth."

"How is it that the average CEO in Japan receives an annual income of $300,000 while the average CEO in the United States earns $2.8 million?"

"While Babe Ruth's $80,000 in 1930 was eighty times the average U.S. income, Don Mattingly's $3.4 million in 1991 was 160 times the average."

"It is well to recall that in 112 years of major league baseball, there has been only one bankruptcy filing."

"Nobody ever said that capitalism guarantees profit."

"Between 1903 and 1991 the value of the Yankees appreciated at a compound annual rate of 11.4 percent."

"Baseball's owners must be the only U.S. citizens whose parents never told them the story of the boy who cried wolf. Their perennial cry of evaporating profits and imminent catastrophe in the presence of rapidly growing revenues and escalating franchise values is hard to take seriously."