The Arcades Project - Operi

The Arcades Project - Operi The Arcades Project - Operi

07.04.2013 Views

Habits are the armature of connected experiences. Tills armature is assailed by individual experiences. [m4,5] God has the Creation behind him; he rests from it. It is this God of the seventh day that the bourgeois has taken as the model for his idleness. In fl&nerie, he has the omnipresence of God; in gambling, the omnipotence; and in study, it is God's omniscience that is his.-Tills trinity is at the origin of the satanism in Baude­ laire.-The idler's resemblance to God indicates that the old Protestant saying, "Work is the burgher's ornament;' has begun to lose its validity. [m4,6] The world exhibitions were training schools in which the masses, barred from consuming, learned empathy with exchange value. "Look at everything; touch nothing;' [m4,7] The classic description of idleness in Rousseau. Tills passage indicates, at one and the same time, that the existence of the idler has something godlike about it, and that solitude is a condition essential to the idler. In the last book of Les Confissions, we read that "the age for romantic plans was past. I had found the incense of vainglory stupefying rather than flattering. So the last hope I had left was to live . . . eternally at leisure. Such is the life of the blessed in the other world, and henceforth I thought of it as my supreme felicity in this . I 11,ose who reproach me for my many inconsistencies will not fail to reproach me for this one, too. I have said that the idleness of society made it unbearable to me; and here I am, seeking for solitude solely in order to give myself up to idleness . . . . The idleness of society is deadly because it is obligatory; the idleness of solitude is delightful because it is free and voluntary;' JeanJacques Rousseau, Les Confissions, ed. Hilsum (Paris

"" o 00 often, idleness is the very thing which stamps that production with the traits that make its relation to the economic production process so drastic. [m4a,4] The student "never stops learning"; the gambler "never has enough"; for the flaneur, "there is always something more to see," Idleness has in view an unlimited duration, which fundamentally distinguishes it from simple sensuous pleasure, of whatever variety. (Is it correct to say that the "bad infinity" that prevails in idleness appears in Hegel as the signature of bourgeois society?) [m5, 1] The spontaneity common to the student, to the gambler, to the flaneur is perhaps that of the hunter-which is to say, that of the oldest type of work, which may be intertwined closest of all with idleness. [m5,2] Flaubert's "Few will suspect how depressed one had to be to undertake the revival of Carthage" makes the connection between study and melencolia transparent. (The latter no doubt threatens not only this form of leisure but all forms of idleness.) Compare "My soul is sad and I have read all the books" (Mallarme) ; "Spleen II" and "La Voix" (Baudelaire) ; "Here stand I, alas, Philosophy / behind me" (Goethe)Y [m5,3] Again and again in Baudelaire, the specifically modem is there to be recognized as complement of the specifically archaic. In the person of the flaneur, whose idleness carries him through an imaginary city of arcades, the poet is confronted by the dandy (who weaves his way through the crowd without taking notice of the jolts to which he is exposed) . Yet also in the flaneur a long-extinct creature opens a dreamy eye, casts a look that goes to the heart of the poet. It is the "son of the wildemess"-the man who, once upon a time, was betrothed, by a generous nature, to leisure. Dandyism is the last glinuner of the heroic in times of decadence. Baudelaire is delighted to find in Chateaubriand a reference to American Indian dandies-testimony to the fonner golden age of these tribes. [m5,4] On the hunter type in the Hauenr: '"The mass of tenants and lodgers begins to stray from shelter to shelter in this sea of houses, like the hunters and shepherds of prehistory. The intellectual education of the nomad is now complete." Oswald Spengler, Le Declin de l'Occident < trans. M. Tazerout>, vol. 2, part 1 (Paris , (933), p. 140.'" [m5,5] "Man as civilized heing, as intellectual nomad, is again wholly microcosmic, wholly homeless, as free intellectually as hunter and herdsman were free sensu­ ally." Spengler, vol. 2, p. 125.15 [mS,G]

Habits are the armature of connected experiences. Tills armature is assailed by<br />

individual experiences. [m4,5]<br />

God has the Creation behind him; he rests from it. It is this God of the seventh<br />

day that the bourgeois has taken as the model for his idleness. In fl&nerie, he has<br />

the omnipresence of God; in gambling, the omnipotence; and in study, it is God's<br />

omniscience that is his.-Tills trinity is at the origin of the satanism in Baude­<br />

laire.-<strong>The</strong> idler's resemblance to God indicates that the old Protestant saying,<br />

"Work is the burgher's ornament;' has begun to lose its validity. [m4,6]<br />

<strong>The</strong> world exhibitions were training schools in which the masses, barred from<br />

consuming, learned empathy with exchange value. "Look at everything; touch<br />

nothing;' [m4,7]<br />

<strong>The</strong> classic description of idleness in Rousseau. Tills passage indicates, at one<br />

and the same time, that the existence of the idler has something godlike about it,<br />

and that solitude is a condition essential to the idler. In the last book of Les<br />

Confissions, we read that "the age for romantic plans was past. I had found the<br />

incense of vainglory stupefying rather than flattering. So the last hope I had left<br />

was to live . . . eternally at leisure. Such is the life of the blessed in the other<br />

world, and henceforth I thought of it as my supreme felicity in this . I 11,ose who<br />

reproach me for my many inconsistencies will not fail to reproach me for this<br />

one, too. I have said that the idleness of society made it unbearable to me; and<br />

here I am, seeking for solitude solely in order to give myself up to idleness . . . .<br />

<strong>The</strong> idleness of society is deadly because it is obligatory; the idleness of solitude<br />

is delightful because it is free and voluntary;' JeanJacques Rousseau, Les Confissions,<br />

ed. Hilsum (Paris

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