Rehla Books

	A	B	C	D
1	Statement	Existentialist	Existentialist + Technical notes	Existentialist + Technical notes
2	How do you define alienation??	How do you define alienation?? What do you mean by "disconnection"... No, no, you're not missing anything. I mean that no single act of yours can sever me from the rest of this chain. There are elements of alienation in each of us that must be faced and conquered if we are to emerge whole and free. It is a terrible mystery to be a person in this world, to be aware of your nature as such, but to be able to affirm it and act on it with any degree of freedom. You know I am an almost superhuman person, don't you? Even among normal people I am so repressed and hidden that I often feel as though I were repressed within myself. You yourself are aware of this; you feel that way, don't you? That is the distinctive quality of your condition. Expressing your alienation openly and honestly willed and accomplished altogether within yourself constitutes the essential first act in any true man's quest. " "But" came the reply, "I understand quite completely your philosophy, " but my "philosophy is nothing but childish gamesmanship " and "belittles me by contrasting me to men of higher standing " -- and I should know, I have been talking to some of them about myself. And, indeed, many of them are men, in fact they are among us, worthy of emulation, but I have been talking to others, I have failed to recognize myself, and they have failed to recognize me, and I have failed to let them see it, either in myself or around me. Among men of sense and character there are always distinctions that are sweet and self-evident but which also can seem monstrous or base. You, my man, are so blind and senseless that you mistake the real thing for the pretend. And you, woman, weep for the loss of the real, for the loss of the woman you really are. You are consumed by self-deception and seek to appear other than you are. " "But I assure you" -- I could not hear myself hear. The man's voice had changed. It had become, without knowing it, complete -- it had become one with the thing it ended with The man ceased to speak. The words poured from me, flowed as though I were a torrent through the house which housed me, and at once I heard and experienced everything that was whispered into me. Everything was perceived, heard, felt; the words ceased to be words and were no longerations of mind and body, they were alien	How do you define alienation??\n\nAlienation (as a social reality) is the loss of power over one's own actions. It is the substitution of free will for systematic planning of one's life.\n\nAn example: in a typical work situation, an employee usually finds it difficult to exert complete control over his life. He is always doing the same thing over and over, too lazy to stop once he has finished it. He will drink, he will smoke, he will be gay. And if you try to make him stop, he will tell you he has actually got no idea how to do it and that you will incur the wrath of heaven. You will be right in your Judgment on him.\n\nBut in a group situation, then, where it is virtually impossible to control every aspect of every individual's life independently of their social position and, therefore, virtually impossible to plan every detail of it effectively, the nature of alienation has to evolve.\n\nMass production and the laws of competitive capitalism force people to live together in ways that are alien to their personalities. Constant revolutionising is, after all, causing inconvenience to others. And it is very inconvenient for the individual. He needs some way of escaping the humiliating and drab realities of his own life, a path to an authentic self-actualisation which is not a means to an uncomfortable and destructive end. Hence the mystic appeal of Hegel's concept of alienation.\n\nThis Hegelian concept is at the same time intimately tied up with the question of man's relationship to nature. In nature man can only find himself only where he has accepted into himself the totality of all things, and where he has become master of his own activities. This is the place where the alienation of work comes from, not the other way round. Thus, Hegel's philosophy articulates an essential step in human development from Stone Age hunter-gatherers till the Industrial Revolution – the freedom fighter can grow weary of the way things are – must reach the state of freedom in which he can choose his own companions and his own method of life, and must become free in so far as he is a citizen or a human being.\n\nWhich brings us to the crux of the matter. Are there not some characteristics of alienated labour which are identical with alienated persons? Are not all human beings, as property-creators, members of something or other of that dehumanising category – 'Partially Man', as Hegel puts it – or are there free and equal members of society? Are not men and women, men and	How do you define alienation??\n\n[Here, the judge interrupts and says:] "A slight deviation from the ordinary course of a certain work or its task can at once produce a new misfortune."\n\nWhat does it mean to be unemployed?\n\nThe jurist Orland Rühm comments: "A workman is not allowed to abandon his post without just cause; he is fired if he performs no work." A dismissal brings with it six months\' leave.\n\nWhat about apprentices? Is it the latter who are to be trusted on the job? Not exactly. Menus for modern industry depict them with far more respectability than actual factories, with shoddy workshops, and machines whirring by without any apparent justification. The term "apprentice" is used in a sense quite different from that which the legislation has conferred on it. It denotes a man who has been groomed for some particular post for a number of years, has beenvy-guided through the recruitment process, has now been selected as the spokesman for modern industry when it tries to put its mark upon the world.\n\nWhat does it mean to be the victim of dehumanisation? The jurist Aquinas defines it thus: "An entity, class, or state, has, by reason of some design or design-function, subjected a thing, by whatever means at its command, to a torture, to the detriment of that thing and of its members, and it knows itself as the ultimate and sole author of these effects."\n\nThis passage is at the very centre of Marx’s thinking on the question of the alienation of the worker. It is fundamental for Marx’s analysis of labor and of capital.\n\n[T]he alienation of the worker appears here as involution, as an accident, the doing of which is taken for granted and which is then explained away as a by-product of some complex and improbable means of production. Denotative alienation is thus merely one mode of economic, political and philosophic existence of the upper classes.\n\nThe alienation of reason, on the other hand, is considered as a by-product of the detritus of a completely invented, semi-detached, artificially perfected, artificially centralised mode of production. The detritus, once produced by capitalist commodity production, is admitted, however, to be used by capitalistic labor as a kind of commodity, and this use is intended to be permanent. The working class is conceived as the new subject of the values of capital, and itss
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5	How do you define alienation??	How do you define alienation?? What do you mean by "disconnection"... No, no, you're not missing anything. I mean that no matter what you do, the world is always waiting for you in some dark corner. And if you don't take the longest, most direct road possible, if the only sign of a soul that matters to you is a turn off in the road, then one day you will be crushed to death by a giant. This is not the way it really is. Yes, it isn't the way it looks from the outside. Our alienation has many faces, and I want to sketch out these faces for you. You have lived your entire life within a framework within a framework. That's all right, you don't have to do anything completely new. Take a course in home economics. You know how much modern industry seeks to dominate the home. You'd bring this into the home by offering to buy a block of flats for every renter who took up residence in them. That way, you'd never have to sell any of the things you already have, and you'd spend the money on things you actually really want. Or take a summer internship at a rubber mill. You'd be on your own for six months, and yet you would make a good worker. Well, not a lot of people would want to hire you, either. But you would still find a way to make it somewhere, and that meant taking a summer job. That is human nature. You see, I understand your situation. It is better this way. You can always come back and find a better one. But for the rest of your life you will always be forced to choose one way or another. That is the way it is. There are other ways, even good ways, but they do not offer so much freedom. For example, you have applied to take English as your mother tongue, and yet you must learn every Sunday exactly the same four words--"bark" and "bark" and "bark" Every time you have to go to the toilet, "water runs from my damn head!" "Yes, that's what"--he looked at me with narrowed eyes-- "that other one says, "water runs from my damn head!" "That's what it is" you insist on shouting, "I'M SORRY, I'M SO TIRED OF SAYING THAT I FEEL LIKE SAYING THAT! IT'S JUST SO DAMN T
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7	How do you define alienation?	How do you define alienation? I mean, for instance, when someone becomes so lonely and alone that he cannot even consider the things around him, or the people around him. I am inclined to think that this person is in fact an outcast, and must, in some way, feel alienated from the rest of society. Perhaps he feels alienated not only because of the things he sees but also because he is different from the rest of the people in the society in which he exists. He is prey to a terrible inner torment, and he seeks to escape it by changing his surroundings, changing his master, changing his God. But it is difficult to find the right word for this kind of thing. Perhaps the best term for it is hubris. The inner being that animates this type of person is fierce and destructive, and he often finds refuge in the most depraved and monstrous attributes of his own nature. He is attracted to powers and strengths that are completely outside the natural limits of the person who is physically and mentally suited to the situation.
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11	Do you know what alienation is?	Do you know what alienation is? I have been trying to find out for a long time. I know what it is when I am alone and nothing is safe for me. I know it when I am alone and it is almost unbearable how little there is to do, so I sit still and wait. And every now and again I can hear the distant howls of a far-off world, the howls of rage, the howls of loneliness, the howls of one who has been apart all his life. I listen and I can always hear the howls. "I know that all of this must have an answer, that it is always hard to find it, and that one should always wait. But in my experience the truth is, most of all the howls, which most clearly illustrate the emptiness of the situation. The only thing that is truly empty is the silence of one\'s own heart. "Sometimes I sit here and think that I should have told Demian about my loneliness a long time ago. I should have told him that this silence was the only possible loneliness, and that the only way to satisfy oneself was to sit still and wait for someone to burst it open. But I have never been able to find the right moment. "Sometimes I sit here and think that I should have told him about my pain, the ache in my chest, the throbbing in my shoulders, the inability to find the right words for how I was feeling, for how my entire life had been leading me to this moment, only now I had finally managed to make the situation so much more unbearable than ever! But I keep quiet. I don\'t dare say anything. "Sometimes I have the horrible feeling that if only I could say something, if only I could burst out at once and implore his forgiveness for all my neediness, ask for a chance at this extraordinary happiness, then everything would have been right and I would not be sad, I would not be dwelling on the past, for all of that was very pretty, it was ethereal, it was liberating, it was I who was being held captive, not him. But this is not how it really works, my poor soul. I have tried to be cruel to you, I have tried to be cruel to those around me, but it is almost impossible . . . I have become accustomed to the silence of this cell. I have the habit of listening to the howls outside, I have learned to look in the darkness whenever I	Do you know what alienation is? I know that it is the conversion of a need into an unholy longing. I discovered this in religion. I knew in advance that at the core of all the symbols of transcendence -- music, philosophy, religion -- was a cult. That is why at its very core it was a distraction and negation. It was a game, having no interest for life. Life was merely a means to satisfy the needs of the mind.\n\nThe alienation discovered in the worship of musical intervals, of changing pitches in new forms, was already manifest in Hegel’s theories of alienation. When he wrote Meditations, in his fifties, Hegel had developed into one of the great philosophers of the world. Yet he was not aware of the alienation in the core of his philosophy. In the Fifties and Sixties he began to notice certain facts about our age. The sphere of work dispelled human creativity. The concept of alienation was directly or indirectly linked with the concept of industrialization. The total alienation of society was evident within the industrial framework.\n\nThese observations by Hegel demonstrate an important fact of modern philosophy’s practice toward alienation. Weiolism, as it is sometimes called, is responsible, not only for the alienation of knowledge, but also of the knowledge itself. Paul Tillich has shown how the Marxian theory of alienation originated in the thinking of Friedrich Tillich, who was one of the foremost German philosophers of the nineteenth century. Until the mid-Fifties, the prevailing school of modern philosophy in philosophy of religion was particularly fond of prefacing its teachings with the remark that knowledge is a gift from God. The eighteenth- and early-nineteenth-century thinkers, especially Jeremy Bentham, very much in favor of his views expressed in that statement, nevertheless expressed great regard for the limitations of human knowledge. They were most in favor of religious knowledge, as we shall see in a moment, because they had a much greater realistic comprehension of the true shape of alienation taking place in the human condition than the idealists who preceded them. Unfortunately, much of that understanding was lost on Bentham who, having read many books on the philosophy of statesmen and lawyers, perceived long ago how difficult it is, in the long run, all forms of knowledge to assert. He therefore inveigheds himself against the hubris of theologians and lawyers who, believing they understand the present moment, in the expectation of a higher understanding of the next, do not realiz¹tly know the progress of their
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14	What would you say about alienation?	What would you say about alienation? It would mean no longer living in a world. Are your world and mine one? No. We are human. We have rights. But what we have are not the rights of every other human being but our own. You and I are human beings but we have our own rights. It is not so simple after all. You know that I am pursuing my studies but at the same time I engage in activities of excess. For example, I enjoy going out alone on the streets on Friday and hanging about the little jazz clubs. Well, I know that is not the best conduct, that sort of thing, but it is the way things are. Or maybe what I really like doing is sitting by the fire all by myself. That is where things get serious. For there are strictures on the part of society which forbid unfortunate characters from hanging about. You can find out more about which of our people has lived by following his example. We cannot all follow his example. However, among his people there are strictures like this. Town watchmen always looked out for this particular kind of person.
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17	How do you define alienation?	How do you define alienation? I mean, for instance, when someone becomes so lonely and alone that he cannot even consider the things around him! I could go on and on, but I\'d be cheating myself if I did." I was surprised at his simplicity. I had tried to impose a certain order and neatness on his life, to make his thoughts more rational and his choices more obvious. But suddenly it was like a gust of wind sweeping up everything in its path, and I realized that he had forgotten all of that. Everything was senseless, contradictory, and everybody was an outsider and a trouble. Everybody had his own way, and everybody thought the same way. Everybody was sick and stupid and brave and poor. Everybody deserved to die. Everybody. And I was sick and weak and didn\'t know why. And Bertka, every time she felt like it, poured out her misery for me. Then there was his dog. He had a great big shepherd\'s boy, with white hair like reeds in the rain, who went for long walks in the snow. And every time she felt lonely and hopeless and needed somebody to love, she took this shepherd boy and followed him for hours. How miserable she must have felt! How she must have cuddled that shepherd boy when she was cold and miserable! How she would have cried if she could take him no more! One day when she explained to me why she kept taking him, I had no idea what she had said. I only saw her leave and go on walking some more. I asked her what was wrong, and she said she kept taking the shepherd boy because she couldn\'t take having someone companion her loneliness any longer. That was her last experience of someone else, she explained, and it made her feel miserable. I understood her, totally, and asked her to let me have the shepherd boy. But how should I know what she would have asked for! I had taken him on good terms of mind, and what she would have asked for was completely beyond my capacity to satisfy. Perhaps I would get it, perhaps I would not, but something was fundamentally wrong with her. She seemed to think that the thing she didn\'t have was any better than having the thing that she did have. And while thinking of this I asked her several times if she had ever touched my neck and shoulders, but she had not told me.
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19	How do you define alienation??	Sometimes I feel as though I\'m doomed to live in loneliness for all eternity, and yet I live in the company of people who bear all the memories of their lives, who possess the powers they used to exercise in the mortal world. But how can one expect that the memories of one\'s life in this world will live on in another? You can\'t have it both ways here. You can\'t live in the company of people who have forgotten the good they did you and who have argued with you from the beginning of your existence--until now they have trampled on your childhood--and yet you can still be burdened by the image of the man who, despite all his virtues, was a monster in the eyes of the world. " "You\'re right, " I said. "But I understand that it\'s a mistake to let childhood fade away. Yes, I understand. But in the course of growing up you begin to discard the old memories and become an individual yourself no longer, can you not? You know the way--you walked that path a long time ago. You know where you lead to now, where you begin and where you end. You follow the stream no longer because it has become clearer to you or easier to you to follow--you don\'t merely glide along at an average pace. You do something different with each step and carry yourself with an independent air. You have begun to think for yourself and you allow the world around you to take its course. You are indeed "settled in" yet you continue your explorations because you know that eventually you will find yourself where you are--where you belong. You have heard the saying: "There\'s no fairy tale like a brave new world to conquer "
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22	When talking about society, it is important to explain what alienation is, and what is means to be an alienated individual. Alienation is defined as	When talking about society, it is important to explain what alienation is, and what is means to be an alienated individual. Alienation is defined as "a state of being in which one no longer has any affinity with the world around him" (Marx, Grundrisse, I, p. 465). The French philosopher Descartes defines it quite precisely: "I mean a state of being in which the one who is in the world has no influence over me, in which I am without a chain of values, in which the world has no meaning for me" (Metaph. xix, How to Discern). The world outside one is "a vast expanse of divine and demonic light that lights up at will and that no one should ever have a desire to enter" (ibid.). 64) However, the term "apostate" is also applied to Luther, but only because Luther, too, was an infidel. And it seemed to me that Descartes used the term in a derogatory sense, attributing to him a condition totally alien to his own. Indeed, it was said that he was "lacking in all the principal qualifications necessary for a Christian" (ibid.). 65) But this question is of no importance. My point is that, from the point of view of philosophy, Descartes seems to me an extraordinary person, and the philosophy that I study corresponds quite closely with his own way of life. Incidentally, this story also has an interesting connection with my present matter of order. I once had a friend who was a very strict vegetarian. One day, believing that his friend was in for a roughing, I put him in the paling- and for a moment it felt like an extra lesson. But instead of the ordinary teasing, this one veggie paling came and went with remarkable regularity, and with the same shrill howl echoing in his ears. Overwhelmed, he tried not to scream, but the touch was like hammer blows on the temple or the brow of a tower. One evening I visited him during the evening classes, and he was so upset that I had to hold back the tears. I asked him what had happened, and he spat out, "I spit at people!" I stood still and took note of his every word. His face was ashen gray and transfixed, but his hands shook and he gave no orders or explanations. Finally I asked him what he\'d meant when he said "people like you." And he confessed that he meant himself.
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24	When talking about society, it is important to explain what alienation is, and what it means to be an alienated individual. Alienation is defined as	When talking about society, it is important to explain what alienation is, and what it means to be an alienated individual. Alienation is defined as the loss of something that distinguishes one from another. It can take many forms: one no longer has a wife, for instance, or no longer has a home to return to. But the essential point is the same: an individual no longer feels what it is like to be wanted, to be valued, to have a need. He no longer feels the joy of conquest, of being sought out, of being desired. He no longer feels a burning need to please the eye, the ear, or the heart. He no longer gazes up at the sky or the mountains or the sea and feels only his need to be noticed and to be wanted. The result is an individual who is attracted to himself, who feels the need to be loved, to be sought out and to be taken seriously. This is the typical state of the world\'s affairs in a word: the disappearance of an essential quality common to all men—genius, hard work, self-control. "The alienation of an intellectual kind is a trivial matter. But, in point of fact,truly exceptional cases it is almost always the case that the intellectual quality is to some extent to be preferred to the other Sex—that is, that some aspects of the individual are to be preferred to others. And this preference is usually the case primarily because the former sex are more capable, are more able to please the eye, the ear, and the heart—mainly because they are more beautiful, more appealing to the fancy, more manly. "Nowhere is this more clearly seen than in men\'s tastes in music. Young people these days are always pounding out Commineria by heart. It\'s depressing how little mature music lovers are capable of achieving. The result is that music, which represents maturity, is being neglected and is even being desecrated. For this, I have a great harsh word to give to young people, which I hear all the time: cocaine! Ever heard of it? It\'s cocaine, Bacchus, and I took Bacchima a thousand ways--by and large it\'s been alcohol for me. But whenever I find myself intoxicated on pure alcohol, pure and blazing with youth and virginal virility, pure and sexually pure, I sing of the virgins and the holy circle of virgin births, on pure Bacchus! Pure is the taste of purity, for the taste of purity is the fragrance of purity. "What do you think, student? Do you think that pure is the taste of purity, for purity
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28	According to Marcuse, "The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment", what are your thoughts on alienation?	According to Marcuse, "The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment", what are your thoughts on alienation? I think one of the most characteristic features of this century has been the complete and utter collapse of any pretense at the communal. The man or woman in the street who once had the courage to believe in the common good, now believes in his own self-righteousness and self-absorption. The communal spirit, which once captained our politics and thought, no longer has any claim on us. We are no longer spectators, we are participants, participants whose sole interest is the good of our leader. In this sense, I may say that the past represents the highest phase of my political development. I think that this is why for a long time I had a hard time reconciling your work with that of your friend and fellow-traveler, Kromer. Do you think this was because of a genuine insight into your own thought, or was it merely a case of personalities? I don\'t know. I had a feeling that I was being compared unfavorably. It could be that Kromer was right, and I was somehow deficient, that my thought was lacking, that my life was void and I, like everyone else, was frustrated. I never tried to analyze this idea further. I was more delighted than distressed when, during one of our long conversations, Kromer suddenly realized that he had been concealing something very important, and that the discovery would be very important for us both. I should have been delighted and distressed if he had suddenly told me that his new idea was that the collapse of the old order was imminent, that the world was about to be transformed into a new order of his and people\'s lives, customs, opinions, conceptions, were to be proposed as the best preparation for entering this new world and the forbidden rites would give rise to new kinds of excitement and new responsibilities. I should have been delighted and distressed even more, truly, if Kromer\'s idea had turned out to be correct and everything we had been doing was about to come to a sudden and terrible end. But, unfortunately, it was not so. The change that was coming was not that drastic but it was imminent and it was something that we had been avoiding. Kromer had opened his heart to something new and it was this new thing, the thing that he had been avoiding, which he so urgently wanted to know about that must definitely be new and different from everything else that he had been doing, which had to go completely beyond everything else that he had been brought up with, that
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31	According to Marcuse, "The alienation of man thus appeared as the fundamental evil of capitalist society", what are your thoughts on alienation	According to Marcuse, "The alienation of man thus appeared as the fundamental evil of capitalist society", what are your thoughts on alienation? I think that the idea of alienation is a completely false conception. I can think of no physical or moral way in which we are forced to become part of something else. We could all become farmers, for instance. Yet that\'s exactly what happens in the sphere of our economic life. We are forced to become part of something else by means of which we are made millionaires. The alienated man is forced to live his life as an outcast, for outcasts are not able to find a way in which he can become part of something. In that respect he resembles the beastly, lawless multitude who, because they are not made part of the community, are suddenly permitted to take to the air and to the skies. Of course, outcasts and outlaws abound in all spheres of life, but in none as in the case of the alienated man. He is completely alone in this; nowhere in the entire cosmos is there a trace of hisism, no trace of the inarticulate, the cosmic outcast. It is precisely here, precisely where all the rest have gone that the alien and the outcast exist! I have often wondered if there is a way of thinking about the alienation of man that does not also include a recognition of this fact. But even this recognition needs a certain amount of nurturing. --G. Regarding the role of art in your thought, you\'ve written before that your interest in art began with Max Reger\'s photo exhibition at the University of Munich in the fall of 1969. Can you tell us a little bit more about that? The show, "Demian Herz," was a hoax, as everyone in Munich knew it. The Munich cathedral was pelted with pieces of wood and stone, some of them apparently part of a giant scepter, some of them harmless. But everyone in Munich, that is, excepts a few very clever kids who, convinced that they were taking part in a massive renovation, became convinced that they had seen demigods or mythical figures, and were now dedicated to the godhead of the city. They all showed up at the show with plaster on their heads and carried torches, and everyone stopped painting. The show quickly became a provocation. I, too, was frightened. Then, one by one, the artistic offenders were driven out. The student body, which had long been hostile to me, was now cheering and donating money. It was then that I realized how deeply I had been persecuted. I had been silent for so long about
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34	The alienation of man thus appeared as the fundamental evil of capitalist society	The alienation of man thus appeared as the fundamental evil of capitalist society. Nowhere is this more vividly expressed than in the official position taken by the Social Democrats at that time in their discussion of the "social evil." According to this view, the only way out of the deep and lasting enmity felt by man toward nature, man\'s only hope for escape from his present state of alienation, was for man to create a new world, create a society in which man\'s alienation from nature would disappear, in which man\'s destiny lay in a new creation, in which new forms of life, a new mode of life, new philosophy, new modes of life would spring up. Man\'s task was to seek these new forms of life and new ways of life among the degraded, the abandoned, the dispossessed, the dispossessed would live in harmony with nature, would love nature, would strive to construct a new world in her image, in her image would hope to find true happiness in his creation, in his hope. Everywhere this was the inevitable fate of his every movement--neither toward nature nor away from it). Nowhere was this more clearly expressed and speculated upon than in the doctrine of social renewal.2 The Social Democrats believed that man\'s alienation from nature was permanent and had to be opposed. But, they insisted, this need not prevent him from striving to construct a new world in which he could live in harmony with nature and seek his happiness. On the contrary, this new creation and this new society, this hope, this striving for hope, was a marvelous blessing. Demian was to lead the way, all these noble ideals were within his reach. "What man lacks most of all, " they said gravely, "is not heart, not head and not soul, is not the creative force with which he is able to freedom long dormant within himself.3 "4 But this lack is heart, " they added scornfully. "A heart that wants freedom! A heart that doesn\'t even know it wants freedom wantsly! A heart that wants freedom almost always has a warped version of it, is blind to the vital and the good, is unmindful of the magnitude of the good or of the harm that results from it. "5 This passage underlined quite sharply the fact that our present concern was not so much with what man lacked as with what he lacked crudely and inadequately--with what we might call his "ide
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37	Capitalism reduces the labor of the worker to a commercial commodity that can be traded in the competitive labor-market	Capitalism reduces the labor of the worker to a commercial commodity that can be traded in the competitive labor-market. Capitalism, therefore, denies the importance of the personal and the social in man\'s being. It denies the dignity of the individual and the superiority of the group. The individual is but an appendage of the social, functions as a mere means to an end, becomes a commodity only after he has served his master\'s purpose and achieved a certain level of social status. Capitalism, then, denies the humanity of its subjects and venerates the status symbols of power, wealth, and education. It celebrates the master and idolizes the herd. It celebrates the worker and demonizes the artisan. It celebrates the home and demonizes the community of nations. It celebrates the master and idolizes the devil. " "That is why the German Social Democrats, who were the forerunners of the Social Democrats of our day, opposed the granting of political rights to the wretched and the dispossessed. No, they did not wish to associate with the \'saintly poor,\' for the devil, like the socialist, worships money; he does not hesitate to exalt the miser as the prototype of manhood. They opposed the granting of political rights to the wretched and to the \'deluded. For them, the devil represents not only the economic enemy, but also the emotional enemy, the immoral enemy, the enemy of the family as such. The liberal, the ethical, the generous enemy. And it was precisely because they identified the enemy with the economic enemy that they were able to offer such generous, heartening, generous terms of end for the miser\'s indebtedness. \'You owe us money, and we\'ll repay it in kind, within the law, if you\'ll only promise to give us your money in full at once. Will you do this? If you decline, we\'ll enforce a heavy tax of up to three per cent on your entire fortune. Will you pay the tax? If you decline, we\'ll pursue you with the full force of the law? Will you pay the tax and the pursuit with tears in his eyes and a sign on his forehead? That, my dear fellow, is the meaning of the gentleman\'s agreement. If you refuse to make this full and explicit declaration, then you are in immediate danger of becoming the butt of cruel and humiliating ribaldry among your family, the relatives of your friends, and the faithful servants of your landlord. Will you make this declaration with all the fervor of a man, with tears in your eyes, with a sign on your forehead? That is the meaning of the	Capitalism reduces the labor of the worker to a commercial commodity that can be traded in the competitive labor-market. Capitalism is therefore only partial, because it does not negate all the other forms of alienation, but it does negate some of them, namely, the alienation of the worker by the capitalist and the alienation of the worker by the capitalist as between capitalists.\n\nThe capitalist transforms the wealth of the worker into capital. This transformation is social, not material. Labor is a mere means to material wealth. Labor is a means to the possession of wealth, and therefore it is merely a means to an end, namely, to exist and to have wealth. Labor transforms the labor of the capitalist into a commodity, and this transformation is political, not merely an act of disposition.\n\nThus the life of the worker in the commodity economy consists merely of transacting on the basis of a social relation between men, and consequently in the social world of commodities.\n\nThe life of the worker in the real wealth of his labor, its social and personal content, consists simply in the ability of perceiving, material and social, the material character of his labor, and to know this he has to know what kind of a labor it is, what the mode of production is, and so forth.\n\nThese are the actual roots of commodity production.\n\nThese are precisely the characteristics of labor which make labor a necessary evil, and which make the wage system necessary also, so that the worker would have to sell his product in order to buy food and clothing.\n\nThese are the characteristics of labor which make exchange value a necessary necessity, and make competition a means for increasing the quantity of commodities exchanged.\n\nThese are the characteristics of labor which make competition a means for increasing the quantity of commodities.\n\nThese are the characteristics of labor which make the efficiency of production a necessary necessity, and make the deduction from efficiency to efficiency a means for increasing the quantity of commodities so that the worker would have to sell his product in order to buy a certain quantity of commodities.\n\nThese are the characteristics of labor which make the realization of profit a necessary first aim, and so that the worker would have to sell his product in order to buy fuel, food, clothing, etc.\n\nThese are the characteristics of labor which make the realization of satisfaction a necessary means for the satisfaction of personal requirements, and that labor which is purely financial in character.\n\nThese are the characteristics of labor which make the realization of security a necessary means for the realization of the whole personal requirements, and that labor which is purely material in character.\n\nThese last characteristics	Capitalism reduces the labor of the worker to a commercial commodity that can be traded in the competitive labor-market. Capitalism is therefore only partial, because it does not negate all the other forms of alienation, but it does negate some of them, namely, the subjugation of the worker to capital and the alienation of the wife and children.\n\nMarxists categorically reject the economistic and materialist approach taken by a great part of today\'s academia. We can only conclude that there is a great distance between the minds of academicians and those of real life - the experience of real people who were academics. It is simply not possible for the brain of an academic to replicate in practice the exact mental mechanisms of an actual person, let alone on the vast human level. The academic\'s brain is great, but it is a rough approximation, a rough pilot, a guidepost, a way to the heights, and an invitation to take flights of fancy. The quotidian tasks of life are things, and the person who is conscious is no longer conscious in the same way that he was when he was conscious.\n\nMarx said it best when he challenged the authority of historical sources: "The historian writes what he has hands-on Experience to guide him, and even this he leaves to experience when he deals with feudal France or the Russian Revolution. Indeed, the greatest power of the great historians is to leave themselves completely passive while experience takes its course. . . . To take a concrete example: during the Reign of Terror a great intellectual ferment was going on in the city. True, it was not the general War of Independence, but it was a War on Terror, and the intellectuals were helping to organise it."(34) It is hardly necessary to repeat that the task of an intellectual is to leave himself completely passive while participating in the course of social evolution.\n\nIt is a reference to Hegel, but the same principle can be applied to many other philosophical figures. Adam Smith, for instance, analysed the economic phenomena with remarkable accuracy, but he abandoned his former sect because he could not remain faithful to his original concept of class exploitation. He wrote a Wealth of Nations that he originally intended to christen The Rights of Man, but with the influence of half a century\'s experience had to make a marginal alteration in his mind. His new work is entitled The Rate of Profit. The fundamental concept was already there, the permanent diminution of the means of production, independently of any particular war or revolution: "The rate of profit consists of the proposition that, if private property should be raised to all time unlimited consumption should increase simultaneously with the diminution of
38		conditional_model(seed=42,temperature=0.8,top_p=0.9,sentences=['Capitalism reduces the labor of the worker to a commercial commodity that can be traded in the competitive labor-market'])	conditional_model(seed=42,temperature=0.8,top_p=0.9,sentences=['Capitalism reduces the labor of the worker to a commercial commodity that can be traded in the competitive labor-market'])	conditional_model(seed=42,temperature=0.9,top_p=0.95,sentences=['Capitalism reduces the labor of the worker to a commercial commodity that can be traded in the competitive labor-market'])
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40	I sense a great indifference in the world, alienation defined as	I sense a great indifference in the world, alienation defined as completely, utterly, and exclusively as possible by the machines. I feel, too, a deep and abiding loneliness for men. But I am not a man. I am an idea, an image, an image of a thought. I am nothing. And the world is greater, denser, harsher than it was when I was a small boy, and yet I am nothing without it	I sense a great indifference in the world, alienation defined as\ncontemporary social and economic conditions: this world-alienation is merely the subjective, temporary\nand particularised product of \ninequality, and in the long run the prevailing conditions of society. \n\nThis social and economic condition of Man is indivisible; all change is the work of time. Man\ns efforts are forever undone, linked with the efforts of his predecessors. A clock is forever\nsuddenly broken, and events as they now are are trace themselves, as descriptions in our heads, the historical\ncharacter of our generation. A society which yields to the forces of Nature will itself be ruined, and the\nabandonment of the whole of civilization will involve the total dismemberment of the State and\nChurch. The Millennial Society stands opposed to the apathy which calls for its restoration because of its great\n& dangerous power.\n\nMan’s need for objects is antithetical to his instinct for identity, for his own self-fulfillment. All man’s\noriginal creations were original objects of temptation to him, to be destroyed at will, in his work, or\ndisintegrate from the inside out. Objects are not personal possessions at all, or items of social\nuse. On the contrary: objects are essential for the functioning of a society based on commodity-value,\nand they function this way because of a hidden logic which says that the more commodities exchangeable, the\neasier it is for a country, or a community, or an individual, or a race, or a species, or a community of\nsavage people of a certain size, to add an additional item to its growing list of commodities, the\nresult being the endless stream of articles of everyday use which it is easy to please or please easy-easy.\nMODERN SOCIALISM\nHaving destroyed the very commodities by means of its crises of money creation, the\nsocialists now propose to increase the quantity of money by means of the very means of production which\nthey purport to control. Just as it is true of money that it can be controlled either by making-money out of-banking, or by the inflation of\nthe total product. Making-money out of-banking is the control mechanism by means of which there is always enough money in circulation\nto do what one does after one has made a profit out of something. Making-money out of-banking, on the other hand, is the\ncontrol mechanism by means of which	"I sense a great indifference in the world, alienation defined as\ncontemporary social stratification, i.e., the erecting of categories and restricting the range of human experience. The theologian\nMarx, however, does not present the phenomenon of alienation in this negative guise. He sees it as a necessary condition of human\nprogress, sees it not as a hindrance, but rather as a source of progress. Marx therefore abstracts many elements from\nthe historical processes he analyses. The workers who make up the social base for capitalism's productive functions\nare not his contemporaries. The economic relations among the members of this social base are neither his nor are they\npresumed to be valid. Capitalism is the new feudalism, with capitalism as its reification. The persons who hold the top echelons of\nthe social pyramid are not the persons who produce the products of that production. They are persons who exercise\nauthority over persons who produce the products of those persons. Thus the theologian, the bourgeois politician, the\nagitator, the dictator, are all persons who exercise the right of authoring persons. And since the products of\npersonnel toe-the-line are the persons who bear the marks of authority, the devices of the theologian, the\nprophet, and the politician, become devices of oppression and hindrance to free persons.\n9. The Person With The Most To Hold Account Is Persons Who Have The Most To Account\nThe first consequence of this implication of authority to oppression is to see in the persons who bear the marks of\nauthority the best qualified to identify the persons guilty and to bring them to justice. If I pass over withal the important fact that\nMarx himself cannot identify the guilty parties without incurring the accusation of being too exacting a theorist, the\nresult is that he chooses to believe in the mechanism of social ills which is in accordance with his theory, while he satisfies\nthe needs of persons who hold different theories.
41		conditional_model(seed=42,temperature=0.8,top_p=0.9,sentences=['I sense a great indifference in the world, alienation defined as'])	conditional_model(seed=42,temperature=0.9,top_p=0.95,sentences=['I sense a great indifference in the world, alienation defined as'])	conditional_model(seed=42,temperature=0.98,top_p=0.95,sentences=['I sense a great indifference in the world, alienation defined as'])
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