Brain Pickings

Posts Tagged ‘politics’

09 MAY, 2014

May 9, 1933: Helen Keller’s Scorching Letter to the Nazis about Book-Burning, Censorship, and the Inextinguishable Freedom of Ideas

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“You can burn my books… but the ideas in them have seeped through a million channels and will continue to quicken other minds.”

In 1933, as the Nazis began taking over Germany, their parasitic despotism spared no effort in co-opting the country’s people, ideas, and culture. Among the many oppressive tactics was a command to destroy all books deemed to reflect an “un-German spirit.” Nazi leaders enlisted mobs of students in ripping such books from bookstores and libraries, then setting them ablaze in the streets. Within days, a book-burning epidemic spread like urban wildfire across Germany.

Among the blacklisted authors was Helen Keller. Upon hearing the news, Keller, ordinarily a legendary optimist and champion of the human spirit, promptly issued a searing letter to the student body of Germany. Found in Uncharted: Big Data as a Lens on Human Culture (public library) — that fascinating effort to quantify cultural change through the dual lens of history and digital data by analyzing 30,000 books — Keller’s message is at once scathingly outraged and full of inextinguishable humanity.

May 9, 1933

To the student body of Germany:

History has taught you nothing if you think you can kill ideas. Tyrants have tried to do that often before, and the ideas have risen up in their might and destroyed them.

You can burn my books and the books of the best minds in Europe, but the ideas in them have seeped through a million channels and will continue to quicken other minds. I gave all the royalties of my books for all time to the German soldiers blinded in the World War with no thought in my heart but love and compassion for the German people.

I acknowledge the grievous complications that have led to your intolerance; all the more do I deplore the injustice and unwisdom of passing on to unborn generations the stigma of your deeds.

Do not imagine that your barbarities to the Jews are unknown here. God sleepeth not, and He will visit His judgment upon you. Better were it for you to have a mill-stone hung around your neck and sink into the sea than to be hated and despised of all men.

Helen Keller

Complement with famous authors on censorship and Madeleine L’Engle’s particularly poignant thoughts on the subject, then revisit Helen Keller on optimism and let yourself be moved to tears by her first experience of dance.

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25 APRIL, 2014

George Orwell’s Animal Farm Illustrated by Ralph Steadman

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“I do not wish to comment on the work; if it does not speak for itself, it is a failure.”

In 1995, more than twenty years after his irreverent illustrations for Alice in Wonderland, the beloved British cartoonist Ralph Steadman put his singular twist on a very different kind of literary beast, one of the most controversial books ever published. To commemorate the 50th anniversary of the first American publication of George Orwell’s masterpiece, which by that point had sold millions of copies around the world in more than seventy languages, Steadman illustrated a special edition titled Animal Farm: A Fairy Story (public library), featuring 100 of his unmistakable full-color and halftone illustrations.

Accompanying Steadman’s illustrations is Orwell’s proposed but unpublished preface to the original edition, titled “The Freedom of the Press” — a critique of how the media’s fear of public opinion ends up drowning out the central responsibility of journalism. Though aimed at European publishers’ self-censorship regarding Animal Farm at the time, Orwell’s words ring with astounding prescience and timeliness in our present era of people-pleasing “content” that passes for journalism:

The chief danger to freedom of thought and speech at this moment is not the direct interference of … any official body. If publishers and editors exert themselves to keep certain topics out of print, it is not because they are frightened of prosecution but because they are frightened of public opinion. In this country intellectual cowardice is the worst enemy a writer or journalist has to face.

Portrait of George Orwell by Ralph Steadman

Alas, this exquisite edition is no longer in print, but I was able to track down a surviving copy and offer a taste of Steadman’s genius for our shared delight.

Also included is Orwell’s preface to the 1947 Ukrainian edition, equally timely today for obvious geopolitical reasons. In it, he writes:

I understood, more clearly than ever, the negative influence of the Soviet myth upon the western Socialist movement.

And here I must pause to describe my attitude to the Soviet régime.

I have never visited Russia and my knowledge of it consists only of what can be learned by reading books and newspapers. Even if I had the power, I would not wish to interfere in Soviet domestic affairs: I would not condemn Stalin and his associates merely for their barbaric and undemocratic methods. It is quite possible that, even with the best intentions, they could not have acted otherwise under the conditions prevailing there.

But on the other hand it was of the utmost importance to me that people in Western Europe should see the Soviet régime for what it really was…

I have been convinced that the destruction of the Soviet myth was essential if we wanted a revival of the Socialist movement.

Orwell concludes with a note on his often misconstrued intent with the book’s ultimate message:

I do not wish to comment on the work; if it does not speak for itself, it is a failure. But I should like to emphasize two points: first, that although the various episodes are taken from the actual history of the Russian Revolution, they are dealt with schematically and their chronological order is changed; this was necessary for the symmetry of the story. The second point has been missed by most critics, possibly because I did not emphasize it sufficiently. A number of readers may finish the book with the impression that it ends in the complete reconciliation of the pigs and the humans. That was not my intention; on the contrary I meant it to end on a loud note of discord, for I wrote it immediately after the Teheran Conference which everybody thought had established the best possible relations between the USSR and the West. I personally did not believe that such good relations would last long; and, as events have shown, I wasn’t far wrong.

Steadman’s Animal Farm: A Fairy Story is spectacular in its entirety, should you be so fortunate to snag a used copy. Complement it with his illustrated edition of Alice in Wonderland and his inkblot dog drawings, then be sure to take a closer look at Orwell’s “The Freedom of the Press.”

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25 MARCH, 2014

Aldous Huxley on Drugs, Democracy, and Religion

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“Generalized intelligence and mental alertness are the most powerful enemies of dictatorship and at the same time the basic conditions of effective democracy.”

In 1958, five years after his transcendent experience induced by taking four-tenths of a gram of mescalin, Aldous Huxley — legendary author of Brave New World, lesser-known but no less compelling writer of children’s books, modern prophet — penned an essay titled “Drugs That Shape Men’s Minds.” It was originally published in the Saturday Evening Post and eventually included in Moksha: Aldous Huxley’s Classic Writings on Psychedelics and the Visionary Experience (public library) — a selection of Huxley’s fiction, essays, and letters titled after the Sanskrit word for “liberation.” In the essay, Huxley considers the gifts and limitations of our wakeful consciousness, our universal quest for transcendence, and the interplay of drugs and democracy.

Huxley begins by considering why religion is nothing more nor less than an attempt to codify through symbolism our longing for what Jack Kerouac called “the golden eternity” and what Alan Lightman described in his encounter with the ospreys — a sense of intimate connection with the universe, with something larger than ourselves:

Every fully developed religion exists simultaneously on several different levels. It exists as a set of abstract concepts about the world and its governance. It exists as a set of rites and sacraments, as a traditional method for manipulating the symbols, by means of which beliefs about the cosmic order are expressed. It exists as the feelings of love, fear and devotion evoked by this manipulation of symbols.

And finally it exists as a special kind of feeling or intuition — a sense of the oneness of all things in their divine principle, a realization (to use the language of Hindu theology) that “thou art That,” a mystical experience of what seems self-evidently to be union with God.

The ordinary waking consciousness is a very useful and, on most occasions, an indispensable state of mind; but it is by no means the only form of consciousness, nor in all circumstances the best. Insofar as he transcends his ordinary self and his ordinary mode of awareness, the mystic is able to enlarge his vision, to look more deeply into the unfathomable miracle of existence.

The mystical experience is doubly valuable; it is valuable because it gives the experiencer a better understanding of himself and the world and because it may help him to lead a less self-centered and more creative life.

He echoes Mark Twain’s lament about religion and human egotism, Huxley examines the self-consciousness at the heart of worship:

We love ourselves to the point of idolatry; but we also intensely dislike ourselves — we find ourselves unutterably boring. Correlated with this distaste for the idolatrously worshipped self, there is in all of us a desire, sometimes latent, sometimes conscious and passionately expressed, to escape from the prison of our individuality, an urge to self-transcendence. It is to this urge that we owe mystical theology, spiritual exercises and yoga — to this, too, that we owe alcoholism and drug addiction.

Huxley then turns to how drugs have attempted to address this human urge and the interplay of those attempts with religion:

Modern pharmacology has given us a host of new synthetics, but in the field of the naturally occurring mind changers it has made no radical discoveries. All the botanical sedatives, stimulants, vision revealers, happiness promoters and cosmic-consciousness arousers were found out thousands of years ago, before the dawn of history.

In many societies at many levels of civilization attempts have been made to fuse drug intoxication with God-intoxication. In ancient Greece, for example, ethyl alcohol had its place in the established religion. Dionysus, or Bacchus, as he was often called, was a true divinity. His worshipers addressed him as Lusios, “Liberator,” or as Theoinos, “Godwinc.” The latter name telescopes fermented grape juice and the supernatural into a single pentecostal experience. . . . Unfortunately they also receive harm. The blissful experience of self -transcendence which alcohol makes possible has to be paid for, and the price is exorbitantly high.

Huxley argues that while the intuitive solution seems to be to enforce complete prohibition of mind-altering substances, this tends to backfire and “create more evils than it cures,” while also admonishing to the diametric opposite of this black-and-white approach, the “complete toleration and unrestricted availability” of drugs. Peering into the future of biochemistry and pharmacology, he foresees the development of “powerful but nearly harmless drugs,” but also notes that even if these were invented, they’d raise important questions about use and abuse, about whether their availability would make human beings ultimately happier or more miserable. He finds reason for concern in medicine’s history of overprescription of new drugs and writes:

The history of medical fashions, it may be remarked, is at least as grotesque as the history of fashions in women’s hats — at least as grotesque and, since human lives are at stake, considerably more tragic. In the present case, millions of patients who had no real need of the tranquilizers have been given the pills by their doctors and have learned to resort to them in every predicament, however triflingly uncomfortable. This is very bad medicine and, from the pill taker’s point of
view, dubious morality and poor sense.

He then turns to how these psychopharmacological tendencies might be exploited in a political context:

The dictatorships of tomorrow will deprive men of their freedom, but will give them in exchange a happiness none the less real, as a subjective experience, for being chemically induced. The pursuit of happiness is one of the traditional rights of man; unfortunately, the achievement of happiness may turn out to be incompatible with another of man’s rights — namely, liberty.

Wondering whether it would even be possible to “produce superior individuals by biochemical means,” Huxley points to an experiment Soviet researchers embarked upon in 1956, a five-year plan to develop “pharmacological substances that normalize higher nervous activity and heighten human capacity for work” — in other words, psychic energizers. Rather ironically given the context of subsequent geopolitical history of despots, from Putin to Yanukovych, Huxley considers the fruits of these experiments an assurance against despotism:

Let us all fervently wish the Russians every success in their current pharmacological venture. The discovery of a drug capable of increasing the average individual’s psychic energy, and its wide distribution throughout the U.S.S.R., would probably mean the end of Russia’s present form of government. Generalized intelligence and mental alertness are the most powerful enemies of dictatorship and at the same time the basic conditions of effective democracy. Even in the democratic West we could do with a bit of psychic energizing. Between them, education and pharmacology may do something to offset the effects of that deterioration of our biological material to which geneticists have frequently called attention.

Huxley ties this back to religion and the parallel artificiality of the transcendent experience:

Those who are offended by the idea that the swallowing of a pill may contribute to a genuinely religious experience should remember that all the standard mortifications — fasting, voluntary sleeplessness and self-torture — inflicted upon themselves by the ascetics of every religion for the purpose of acquiring merit, are also, like the mind-changing drugs, powerful devices for altering the chemistry of the body in general and the nervous system in particular. Or consider the procedures generally known as spiritual exercises. The breathing techniques taught by the yogi of India result in prolonged suspensions of respiration. These in turn result in an increased concentration of carbon dioxide in the blood; and the psychological consequence of this is a change in the quality of consciousness. Again, meditations involving long, intense concentration upon a single idea or image may also result — for neurological reasons which I do not profess to understand — in a slowing down of respiration and even in prolonged suspensions of breathing.

(Coincidentally, scientists have just begun to shed light on why meditators hallucinate — Huxley was, once more, ahead of his time.)

He concludes by reminding us of the deeper spiritual and psychoemotional roots of both drug-induced and religious experiences:

That men and women can, by physical and chemical means, transcend themselves in a genuinely spiritual way is something which, to the squeamish idealist, seems rather shocking. But, after all, the drug or the physical exercise is not the cause of the spiritual experience; it is only its occasion.

He once again peers into the future:

For most people, religion has always been a matter of traditional symbols and of their own emotional, intellectual and ethical response to those symbols. To men and women who have had direct experience of self-transcendence into the mind’s Other World of vision and union with the nature of things, a religion of mere symbols is not likely to be very satisfying. The perusal of a page from even the most beautifully written cookbook is no substitute for the eating of dinner. We are exhorted to “taste and see that the Lord is good.”

[…]

My own belief is that, though they may start by being something of an embarrassment, these new mind changers will tend in the long run to deepen the spiritual life of the communities in which they are available. . . . From being an activity mainly concerned with symbols, religion will be transformed into an activity concerned mainly with experience and intuition — an everyday mysticism underlying and giving significance to everyday rationality, everyday tasks and duties, everyday human relationships.

Whether one considers Huxley a madman or a prophet-genius, Moksha is a fascinating read and an unusual, dimensional lens on the human longing for transcendence. For a wholly different side of Huxley, see his only children’s book.

HT Open Culture

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