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" There is no explaining the " pure" experience. There is only the completely unwarranted presupposition that others should others should somehow " understand" that it has taken place. but the judgement whether a " pure" rather than a secondary " experience" has actually occurred can, by definition, only be self-referential.&that would be in order if, simultaneously, there were not the presumption that something objectively meaningful about phenomenal reality had been illuminated.Or, putting it another way,the problem is not what James Joyce termed the " epiphany," the momentary glimpse of meaning experienced by an individual, but rather the refusal to define its existential " place" or recognize its explanatory limits....Insisting upon the absolute character of revelatory truth obviously generates a division between the saved & the damned.There arises the simultaneous desire to abolish blasphemy and bring the heathen into the light.Not every person in quest of the " pure experience," of course,is a religious fanatic or obsessed with issues of identity.Making existential sense of reality through the pure experience,feeling a sense of belonging, is a serious matter & a legitimate undertaking.But the more the preoccupation with the purity of the experience, it only follows,the more fanatical the believer. In political terms,therefore,the problem is less the lack of intensity in the lived life of the individual than the increasing attempts by individuals and groups to insist that their own,particular,deeply felt existential or religious or aesthetic experience should be privileged in the public realm.Indeed, this runs directly counter to the Enlightenment.... Different ideas have a different role in different spheres of social action.Subjectivity has a pivotal role to play in discussing existential or aesthetic experience while the universal subject is necessary understanding of citizenship or the rule of law.From such a perspective,indeed,the seemingly irresolvable conflict between subjectivity and the subject becomes illusory: it is instead a matter of what should assume primacy in what realm....From the standpoint of a socially constructed subjectivity,however, only members of a particular group can have the appropriate intuition or " experience," to make judgements about their culture or their politics...This stance now embraced by so many on the left,however, actually derives from arguments generated first by the Counter-Enlightenment & then the radical right during the Dreyfus Affair.These reactionaries, too, claimed that rather than introduce " grand narratives" or " totalizing ambitions" or " universal" ideas of justice, intellectuals should commit themselves to the particular groups with whose unique discourses and experiences they, as individuals, are intimately and existentially familiar.The " pure" -or less contaminated- experience of group members was seen as providing them a privileged insight into a particular form of oppression. Criticism from the " outsider" loses its value and questions concerning the adjudication of differences between groups are never faced,...Not every person who believes in the " pure experience" -again-was an anti-Semite or fascist.But it is interesting how the " pure experience," with its vaunted contempt for the " public" and its social apathy,can be manipulated in the realm of politics.Utopia doesn't appear only in the idea of a former " golden age" located somewhere in the past or the vision of future paradise...history has shown the danger of turning " reason" into an enemy and condemning universal ideals in the name of some parochial sense of " place" rooted in a particular community, Or, put another way, where power matters the " pure" experience is never quite so pure and no " place" is sacrosanct.Better to be a bit more modest when confronting social reality and begin the real work of specifying conditions under which each can most freely pursue his or her existential longing &find a place in the sun. "
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" ...ideas are definitely unstable, they not only CAN be misused, they invite misuse--and the better the idea the more volatile it is. That's because only the better ideas turn into dogma, and it is this process whereby a fresh, stimulating, humanly helpful idea is changed into robot dogma that is deadly. In terms of hazardous vectors released, the transformation of ideas into dogma rivals the transformation of hydrogen into helium, uranium into lead, or innocence into corruption. And it is nearly as relentless.The problem starts at the secondary level, not with the originator or developer of the idea but with the people who are attracted by it, who adopt it, who cling to it until their last nail breaks, and who invariably lack the overview, flexibility, imagination, and most importantly, sense of humor, to maintain it in the spirit in which it was hatched. Ideas are made by masters, dogma by disciples, and the Buddha is always killed on the road.There is a particularly unattractive and discouragingly common affliction called tunnel vision, which, for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended.That is how the loving ideas of Jesus Christ became the sinister cliches of Christianity. That is why virtually every revolution in history has failed: the oppressed, as soon as they seize power, turn into the oppressors, resorting to totalitarian tactics to " protect the revolution." That is why minorities seeking the abolition of prejudice become intolerant, minorities seeking peace become militant, minorities seeking equality become self-righteous, and minorities seeking liberation become hostile (a tight asshole being the first symptom of self-repression). "
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" Graceful. Lean. Coordinated as she whirls, though how she knows what dancing is, [her grandfather] could never guess.
The song plays on. He lets it go too long. The antenna is still up, probably dimly visible against the sky, the whole attic might as well shine like a beacon. But in the candlelight, in the sweet rush of a concerto, Marie-Laure bites her lower lip, and her face gives off a secondary glow, reminding him of the marshes beyond the town walls, in those winter dusks when the sun has set but isn't fully swallowed, and big patches of red pools of light burn - places he used to go with his brother, in what seems like lifetimes ago. "
― Anthony Doerr , All the Light We Cannot See
