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Culture as Politics. Christopher Caudwell
Читать онлайн.Название Culture as Politics
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isbn 9781583676882
Автор произведения Christopher Caudwell
Жанр Афоризмы и цитаты
Издательство Ingram
My great religion is a belief in the blood, in the flesh, as being wiser than the intellect. We can go wrong in our minds. But what our blood feels and believes and says is always true. The intellect is only a bit and a bridle. What do I care about knowledge? All I want is to answer to my blood, direct, without fumbling intervention of mind, or moral, or what not. I conceive a man’s body as a kind of flame, like a candle flame forever upright and yet flowing: and the intellect is just the light that is shed on the things around, coming God knows how from out of practically nowhere, and being itself, whatever there is around it that it lights up. We have got so ridiculously mindful, that we never know that we ourselves are anything – we think there are only the objects we shine upon. And there the poor flame goes on burning ignored, to produce this light. And instead of chasing the mystery in the fugitive, half-lighted things outside us, we ought to look at ourselves and say, ‘My God, I am myself!’ That is why I like to live in Italy. The people are so unconscious. They only feel and want, they don’t know. We know too much. No, we only think we know such a lot. A flame isn’t a flame because it lights up two, or twenty objects on a table. It’s a flame because it is itself. And we have forgotten ourselves.
Feeling and thinking play into each other’s hands and heighten each other. Man feels more deeply than the slug because he thinks more. Why did Lawrence make this error of supposing them essentially exclusive, and equate feeling with unconsciousness? Once again, the answer is in the nature of current society. All feeling and all thinking must contain something of each other to form part of consciousness at all. But it is possible to distinguish certain conscious phenomena as chiefly feeling, or vice versa. ‘Pure’ feelings, any more than ‘Pure’ thoughts, do not exist at all, since the first would be a mere instinctive tendency, the second nothing but a mnemic trace. Both would be unconscious and evidenced therefore only in behaviour. Lawrence might mean that feeling has wilted under modern conditions and that we must expand the feeling basis of our consciousness.
We know this of feelings (and affects generally) that they come into consciousness associated with innate responses or – more loosely – that they seem to be born of the modification, by experience and in action of the ‘instincts’. Instinct going out in unmodified action, in mechanical response to a stimulus, is without feeling, it is pure automatism. Only when it becomes modified by memory traces or stifled by action does it become conscious and appear as feeling. The more intelligent the animal, the more its behaviour is modifiable by experience, the more feeling it displays. This extra display of feeling is because it is more intelligent, more conscious, less swayed by heredity, more subject to personal experience. Modification of innate responses by experience simply implies that previous behaviour leaves a mnemic trace on the neurones, chiefly of the cortex. These when innervated produce a new pattern, whose modification takes in the cortical sphere the form of thoughts and, in the visceral and thalamic sphere, the form of feelings or emotional dynamism. The different proportion of the components decides whether we call them thoughts or feelings. Even the simplest thought is irradiated with affect, and even the simplest emotion is accompanied by a thought, not necessarily verbalised but of some such character as ‘I am hurt’, or ‘A pain’. It is because thought and feeling arise from the same modification of innate responses, by experience, that the growth of intelligence, i.e. of the capacity for modification of behaviour by experience, is accompanied by a steadily increasing emotional complexity, richness, and deepness. It is plain that the growth of civilisation in Homo Sapiens has been accompanied by a steady increase in sensibility to pain and pleasure. This is the famous ‘sensitiveness’ of civilised man, the ‘luxury’ of high cultures, which is also manifested in their art and their vocabulary. Primitive peoples on the other hand show a marked deficiency in their sensibility, not only to refined emotions but even the cruder ones. The extremely erotic character of savage dances is not due, as some observers naïvely suppose, to the emotional erethism of the natives, but to the reverse, that in them the erotic impulses, owing to their deficient sensibility, can only be aroused by violent stimulation, whereas a slight stimulus will set off the hair-trigger emotions of civilised people. The same phenomenon is shown in primitive insensibility to pain. Consequently if we are to return down the path we have come from, back to primitiveness, to the blood, to the flesh, it is not only to less and cruder thought but also to less and cruder feeling, to a lessened consciousness in which feeling and thought, precisely because they are less rich and complex, will be more intimately mingled, until finally, as they both blend completely and become one, they vanish and nothing is left but unconscious behaviour. But how can this goal be of value to an artist, save on condition he denies himself the very law of his being? Art is not unconscious behaviour, it is conscious feeling.
It is, however, possible to broaden feeling without altering thought or losing consciousness, by altering the ratio between them in modern civilisation. That is precisely the purpose of art, for the artist makes use always of just those verbal or pictorial images of reality which are more charged with feeling than cognition, and he organises them in such a way that the affects reinforce each other and fuse to a glowing mass. Consequently, he who believes that at all costs the feeling element must be broadened in present-day consciousness, must preach and secure, not the contraction of all consciousness, but the widening of feeling consciousness. This is art’s mission. Art is the technique of affective manipulation in relation to reality. Lawrence was doing what I suppose him to have wished to do, just when he was artist pure and simple, sensitively recording the spirit of a place or the emotions of real people – in his early work. In proportion as he became a prophet, preaching a gospel intellectually, he departed from that goal.
How did he come to make first the initial sortie in favour of feeling, and then the contradictory error, deserting art for preaching? He came to the first conclusion because feeling is impoverished by modern bourgeois culture. Social relations, by ceasing to be between man and man and adhering to a thing, become emptied of tenderness. Man feels himself deprived of love. His whole instinct revolts against this. He feels a vast maladaption to his environment. Lawrence perceives this clearly when he talks about the repression of the societal instinct.
But things have gone so far that no tinkering with social relations, no adaptation of the instincts to the environment by means of art, will cure this. Social relations themselves must be rebuilt. The artist is bound for the sake of his integrity to become thinker and revolutionary. Lawrence therefore was bound not to be content with pure art, with widening feeling consciousness in the old circle. He had to try and recast social relations and proceed to a solution. But there is only one revolutionary solution. Social relations must be altered, not so as to contract consciousness but so as to widen it. The higher feeling must be found, not in a lower but as always in a higher level of culture.
Naturally consciousness seems in bourgeois culture now, as in all periods of decay, full of defects with which being struggles, and this seems like unconsciousness crippled by consciousness. Those defects in bourgeois social relations all arise from the cash nexus which replaces all other social ties, so that society seems held together, not by mutual love or tenderness or obligation, but simply by profit. Money makes the bourgeois world go round and this means that selfishness is the hinge on which bourgeois society turns, for money is a dominating relation to an owned thing. This commercialisation of all social relations invades the most intimate of emotions, and the relations of the sexes are affected by the differing economic situations of man and woman. The notion of private property, aggravated by its importance and overwhelming power in bourgeois relations, extends to love itself. Because economic relations in capitalism are simply each man struggling for himself in the impersonal market, the world seems torn apart with the black forces of envy, covetousness and hate, which mix with and make ambivalent even the most ‘altruistic’ emotions.
But it is simplifying the drama to make it a struggle between contemporary consciousness and old being. It is a conflict between productive relations and productive powers, between the contemporary formulations