The Lonely Crowd, David Riesman
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Direct link: https://www.classifiedads.com/health_wellness/ff41kzn723c7w ------------------------------------------------------------------------------------------------ Introduction To ‘A sick culture’ [Any appreciative gratitude... more
Direct link: https://www.classifiedads.com/health_wellness/ff41kzn723c7w
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Introduction
To
‘A sick culture’
[Any appreciative gratitude for this writing may be left
at this PayPal proxy link for your ‘nickel and dime’ donations
https://1drv.ms/u/s!ApcspsqQAspIimyLdrEp4VvmmsGk?e=PT3n0a ]
Inherent Resistance to being Dynamics’ Agent
My entire social interaction has been a repulsion to my style, while their style of consensus has proven itself, in aggregate as the forest, to be so contradictory and toxic, in comparison to their self-identified benign congeniality.
What was classically thought of as me being an anti-social misfit, has turned over the span of history as a demonstration of the neurotic and accumulative societal pathologies. Those “pathologies'' were consensually accepted as the contemporaneous ‘standard of behavior’. Yet those benign, to trivially banal social interactions are and have been the accommodating acquiescence to a general, civil vernacular and colloquial of thought, which provides the false narrative of collegiality which doesn’t challenge the macro because it would be uncivilly disruptive, yet would castigate the micro to the proverbial ‘pointing out the tiny mote in the accused eyes while missing the metaphorical blindspot beam in their own eyes’.
This plays out in both small cliques as well as institutional protocols, in which the pecking order hierarchy, most venal in small cliques and insidiously destructive in the institutional effect consequences. How it came to this is up to speculation. My own take is that it’s part of the limbic response to “existential threats’-those that challenge the particulars of individuals' daily operational conceptions to the point that it’s too great a radical change from their status quo that they refuse the major external accommodation to what has been the group cohesive and adhesive accommodations to their matrix bonds.
It’s not what I, at least, did not comprehend until nearly 7 decades into my own life. It took being ‘the iconoclastic’ in grammar school, the growing recognition by me of a social disaffection in junior/middle/high school. I had a beginning self-validation of myself and ways in college from the demonstrated shallow signifying by the preponderance of my peers and authority figures. Then the military service whose hallmark for me besides the importance of consistent self-discipline, was the abuse of title and authority by those whose titles required them to have a fiduciary duty before their own personal self-interests or aggrandizing. Civilian life was not only more ot the same recognized of the abuses of position and authority, but the banal obedience to protocols that inflicted institutional injustice and perpetuated the individual mindsets of both vapid collegiality as well as cynical opportunism.
What makes this worse, is that these forms exist throughout cultures and societies from the most debased to the most privileged, and across all ethnicities and races. This perception I have makes me wonder, how I could have developed to not being one cohesive or adherent to these noxious mindsets. I came to this conclusion.
The ‘Tabula rasa’ conception, noted by Aristotle, the Stoics, John Locke, and David Hume was incomplete, due to their era’s ignorance of the fetus in the womb being affected not only by what the bearer ingests, but the external surroundings’ effects, kinetically and psychologically on the bearer of the fetus. With this caveat to the ‘tabula rasa’, the fetus’s advent to this temporal dimension is one of no conscious predispositions except for its physiological sustainment of nutrients and nurturing.
For me the incidental postpartum nurturing had the unique feature of being in a non-consciously intentional cloistered environment. Many of the ways and “rules” of social interaction weren’t experienced, thus were never learned. The rules of behavior came from parents and the logic for their rules. That has been and continues to be my underlying foundation for my logic and its rationalizations. Reaffirming outside sources from biographies and other media noting the inspirational and the dastardliness of people, their ideas and action gave me an even broader sense of the forms of logic and their unique applications for my analysis of things.
Whether this was attributable to the coincidences of the unique timing and placement of me along my timeline is equally astoundingly improbable, as me having a predestined commission simultaneous to the coital precipitation of my physical conception. I dunno.
What I do know is my strong affinity to not only the dicta of Genesis 18: 10-30, Job 1: 6-11, Bhagavad Gita 3: 20-26, Futul al Ghaib 27th Discourse, Franz Fanon’s Wretched of the Earth and Black Sin, White Mask, RD Laing’s Politics of Experience and Self and Others, and the most pivotal self indictment, David Riesman, Nathan Glazer, and Reuel Denney’s The Lonely Crowd; but also the corollaries that led to my own improvisations leading to my present character dynamic.
This dynamic has me in the otherwise skeptical-to-cynical mindset of a “grace” of being ‘lucker than deserved’. The “luck” has given me forebodings and deja vus, as well as fortuitous portals of happenstance for my many times clueless as a naif's efforts. This grace has gotten me through many eye-of-a-needle circumstances. All those times of unfortunate or zealous attitudes by me, it’s never been because of my relative or comparative ‘goodness’. Perhaps being for my honest earnestness may have been the only quality for such facilitating redemptions.
Because of the beneficence of that grace, I feel an obligation to pay-it-forward. I have been getting better at ‘paying it forward’ as I acknowledged the more substantial rewards of being a tribune for an inquisitive earnest honesty, than aligning in cohesive conformity or slavish adherence to whatever is the temporal norm of the era. Being a celebrant of the possibilities moment, then some pro forma conformist gestures and signification of the social or cultural order has also made me more prudent of the focus to where I extend my energies. The consequence of that has me more monastic, if not less gregarious when the opportunities present themselves.
The reason for my more monastic approach is because of the odiousness of the metastatic sickness spreading itself in all the dimensional depths of this culture. The anecdotal reason for this conclusion will be the subject of the elaboration of this theme, ‘A Sick Culture’.
------------------------------------------------------------------------------------------------
Introduction
To
‘A sick culture’
[Any appreciative gratitude for this writing may be left
at this PayPal proxy link for your ‘nickel and dime’ donations
https://1drv.ms/u/s!ApcspsqQAspIimyLdrEp4VvmmsGk?e=PT3n0a ]
Inherent Resistance to being Dynamics’ Agent
My entire social interaction has been a repulsion to my style, while their style of consensus has proven itself, in aggregate as the forest, to be so contradictory and toxic, in comparison to their self-identified benign congeniality.
What was classically thought of as me being an anti-social misfit, has turned over the span of history as a demonstration of the neurotic and accumulative societal pathologies. Those “pathologies'' were consensually accepted as the contemporaneous ‘standard of behavior’. Yet those benign, to trivially banal social interactions are and have been the accommodating acquiescence to a general, civil vernacular and colloquial of thought, which provides the false narrative of collegiality which doesn’t challenge the macro because it would be uncivilly disruptive, yet would castigate the micro to the proverbial ‘pointing out the tiny mote in the accused eyes while missing the metaphorical blindspot beam in their own eyes’.
This plays out in both small cliques as well as institutional protocols, in which the pecking order hierarchy, most venal in small cliques and insidiously destructive in the institutional effect consequences. How it came to this is up to speculation. My own take is that it’s part of the limbic response to “existential threats’-those that challenge the particulars of individuals' daily operational conceptions to the point that it’s too great a radical change from their status quo that they refuse the major external accommodation to what has been the group cohesive and adhesive accommodations to their matrix bonds.
It’s not what I, at least, did not comprehend until nearly 7 decades into my own life. It took being ‘the iconoclastic’ in grammar school, the growing recognition by me of a social disaffection in junior/middle/high school. I had a beginning self-validation of myself and ways in college from the demonstrated shallow signifying by the preponderance of my peers and authority figures. Then the military service whose hallmark for me besides the importance of consistent self-discipline, was the abuse of title and authority by those whose titles required them to have a fiduciary duty before their own personal self-interests or aggrandizing. Civilian life was not only more ot the same recognized of the abuses of position and authority, but the banal obedience to protocols that inflicted institutional injustice and perpetuated the individual mindsets of both vapid collegiality as well as cynical opportunism.
What makes this worse, is that these forms exist throughout cultures and societies from the most debased to the most privileged, and across all ethnicities and races. This perception I have makes me wonder, how I could have developed to not being one cohesive or adherent to these noxious mindsets. I came to this conclusion.
The ‘Tabula rasa’ conception, noted by Aristotle, the Stoics, John Locke, and David Hume was incomplete, due to their era’s ignorance of the fetus in the womb being affected not only by what the bearer ingests, but the external surroundings’ effects, kinetically and psychologically on the bearer of the fetus. With this caveat to the ‘tabula rasa’, the fetus’s advent to this temporal dimension is one of no conscious predispositions except for its physiological sustainment of nutrients and nurturing.
For me the incidental postpartum nurturing had the unique feature of being in a non-consciously intentional cloistered environment. Many of the ways and “rules” of social interaction weren’t experienced, thus were never learned. The rules of behavior came from parents and the logic for their rules. That has been and continues to be my underlying foundation for my logic and its rationalizations. Reaffirming outside sources from biographies and other media noting the inspirational and the dastardliness of people, their ideas and action gave me an even broader sense of the forms of logic and their unique applications for my analysis of things.
Whether this was attributable to the coincidences of the unique timing and placement of me along my timeline is equally astoundingly improbable, as me having a predestined commission simultaneous to the coital precipitation of my physical conception. I dunno.
What I do know is my strong affinity to not only the dicta of Genesis 18: 10-30, Job 1: 6-11, Bhagavad Gita 3: 20-26, Futul al Ghaib 27th Discourse, Franz Fanon’s Wretched of the Earth and Black Sin, White Mask, RD Laing’s Politics of Experience and Self and Others, and the most pivotal self indictment, David Riesman, Nathan Glazer, and Reuel Denney’s The Lonely Crowd; but also the corollaries that led to my own improvisations leading to my present character dynamic.
This dynamic has me in the otherwise skeptical-to-cynical mindset of a “grace” of being ‘lucker than deserved’. The “luck” has given me forebodings and deja vus, as well as fortuitous portals of happenstance for my many times clueless as a naif's efforts. This grace has gotten me through many eye-of-a-needle circumstances. All those times of unfortunate or zealous attitudes by me, it’s never been because of my relative or comparative ‘goodness’. Perhaps being for my honest earnestness may have been the only quality for such facilitating redemptions.
Because of the beneficence of that grace, I feel an obligation to pay-it-forward. I have been getting better at ‘paying it forward’ as I acknowledged the more substantial rewards of being a tribune for an inquisitive earnest honesty, than aligning in cohesive conformity or slavish adherence to whatever is the temporal norm of the era. Being a celebrant of the possibilities moment, then some pro forma conformist gestures and signification of the social or cultural order has also made me more prudent of the focus to where I extend my energies. The consequence of that has me more monastic, if not less gregarious when the opportunities present themselves.
The reason for my more monastic approach is because of the odiousness of the metastatic sickness spreading itself in all the dimensional depths of this culture. The anecdotal reason for this conclusion will be the subject of the elaboration of this theme, ‘A Sick Culture’.
This article seeks to examine, in a cultural–historical perspective, how the ‘graduate’ has developed as a character central to a significant segment of the contemporary labour market. The argument begins by showing how the rise of the... more
This article seeks to examine, in a cultural–historical perspective, how the ‘graduate’ has developed as a character central to a significant segment of the contemporary labour market. The argument begins by showing how the rise of the ‘new’ or ‘knowledge economy’ (throughout the 1990s and 2000s) became a new source of pressure on generations entering the world of work. Higher education has been, and continues to be, presented by political, corporate and educational institutions as a core platform upon which future possibilities of personal achievement and accomplishment depend. Gradually, the vocabulary and character of the ‘graduate’ has become more visible through complex and refined modes of cultural dissemination. The themes through which this character is articulated today have, we argue, cultural roots that are not entirely new. With reference to David Riesman’s early understanding of the formation of this kind of cultural ‘character’, we examine Charles Webb’s 1963 novel The Graduate. As a cultural–historical resource, it can be revisited half a century later in order to investigate the historical movement of certain themes and questions that now outline what a ‘graduate’ could and should be. The imperatives that underlie the labour market for graduate schemes open up questions that pertain not only to immediate matters of employment. Rather, the discourses of ‘graduate work’ and ‘employability’ now appropriate deeper concerns regarding the meaning of individual freedom, choice and self-determination. Who is the ‘graduate’ and what are some of its cultural roots?