Quotes About Culture

Nature is the realm of the unspeakable. It has no voice of its own, and nothing to say. We experience the unspeakability of nature as its utter indifference to human culture.

Waste is unveiling, because it persists in showing itself as waste, and as our waste. If waste is the result of our indifference to nature, it is also the way we experience the indifference of nature. Waste is therefore a reminder that society is a species of culture. Looking about at the wasteland into which we have converted our habitation, we can plainly see that nature is not whatever we want it to be; but we can also plainly see that society is only what we want it to be.

The fact that the technology of slaughter at vast distances has become extremely sophisticated does not culturally advance its highly trained operators over club-swinging primitives; it makes complete the blindness that was but rudimentary in the primitive. It is the supreme triumph of resentment over vision. We are the unseeing killing the unseen.

A culture can be no stronger than its strongest myths.

Our freedom in relation to nature is not the freedom to change nature; it is not the possession of power over natural phenomena. It is the freedom to change ourselves. We are perfectly free to design a culture that will turn on the awareness that vitality cannot be given but only found, that the given patterns of spontaneity in nature are not only to be respected, but to be celebrated.

Strictly speaking, waste persons do not exist outside the boundaries of a society. They are not society's enemies. One does not go to war against them, as one goes to war against another society. Waste persons do not constitute an alternative or threatening society; they constitute an unveiling culture. They are therefore "purged". A society cleanses itself of them.

When society is unveiled, when we see that it is whatever we want it to be, that it is a species of culture with nothing necessary in it, by no means a phenomenon of nature or a manifestation of instinct, nature is no longer shaped and fitted into one or another set of societal goals. Unveiled, we stand before a nature whose only face is its hidden self-origination: its genius.

Any attempt to vary from the past in such a way as to cut the past off, causing it to be forgotten, has little cultural importance.

The paradox in our relation to nature is that the more deeply a culture respects the indifference of nature, the more creatively it will call upon its own spontaneity in response. The more clearly we remind ourselves that we can have no unnatural influence on nature, the more our culture will embody a freedom to embrace surprise and unpredictability.

Human freedom is not a freedom over nature; it is the freedom to be natural, that is, to answer to the spontaneity of nature with our own spontaneity. Though we are free to be natural, we are not free by nature; we are free by culture, by history.

If indifference to nature leads to the machine, the indifference of nature leads to the garden. All culture has the form of gardening: the encouragement of spontaneity in others by way of one's own, the respect of source, and the refusal to convert source into resource.

So also in culture. Infinite players understand that the vigor of a culture has to do with the variety of its sources, the differences within itself. The unique and the surprising are not suppressed in some persons for the strength of others. The genius in you stimulates the genius in me.

There are variations in the quality of deviation; not all divergence from the past is culturally significant. Any attempt to vary from the past in such a way as to cut the past off, causing it to be forgotten, has little cultural importance. Greater significance attaches to those variations that bring the tradition into view in a new way, allowing the familiar to be seen as unfamiliar, as requiring a new appraisal of all that we have been—and therefore of all that we are.

Just as infinite play cannot be contained within finite play, culture cannot be authentic if held within the boundaries of a society.

For this reason it can be said that where a society is defined by its boundaries, a culture is defined by its horizon. A boundary is a phenomenon of opposition. It is the meeting place of hostile forces. Where nothing opposes there can be no boundary. One cannot move beyond a boundary without being resisted. This is why patriotism—that is, the desire to protect the power in a society by way of increasing the power of a society—is inherently belligerent.

While societal thinkers may not overlook the importance of poiesis, or creative activity, neither may they underestimate its danger, for the poietai are the ones most likely to remember what has been forgotten—that society is a species of culture.

Since culture is horizonal it is not restricted by time or space.

Since a culture is not anything persons do, but anything they do with each other, we may say that a culture comes into being whenever persons choose to be a people. It is as a people that they arrange their rules with each other, their moralities, their modes of communication.

Each person whose horizon is affected by the Renaissance affects the horizon of the Renaissance in turn.

Deviancy, however, is the very essence of culture. Whoever merely follows the script, merely repeating the past, is culturally impoverished.

Cultural deviation does not return us to the past, but continues what was begun and not finished in the past.

As we have seen, because an infinite game cannot be brought to an end, it cannot be repeated. Unrepeatability is a characteristic of culture everywhere.

In England, literary pretence is more universal than elsewhere from our method of education.

Left-wing social policies sicken our behavior and corrupt our culture. People bend principles and sacrifice integrity to get as much as they can from the government. Giveaway programs encourage every imaginable sort of cheating and dishonesty. Wheeling and dealing in food stamps is a way of life. Lying and fraud are commonplace. Whenever you're dependent on the money, the end justifies the means.