Lewis Mumford Quotes

Ritual, art, poesy, drama, music, dance, philosophy, science, myth, religion are all as essential to man as his daily bread: man's true life consists not alone in the work activities that directly sustain him, but in the symbolic activities which give significance both to the processes of work and their ultimate products and consummations.

When the moment comes to replace power with plenitude, compulsive external rituals with internal, self-imposed discipline, depersonalization with individuation, automation with autonomy, we shall find that the necessary change of attitude and purpose has been going on beneath the surface during the last century, and the long buried seeds of a richer human culture are now ready to strike root and grow, as soon as the ice breaks up and the sun reaches them. IF that growth is to prosper, it will draw freely on the compost from many previous cultures. When the power complex itself becomes sufficiently etherialized, its formative universal ideas will become usable again, passing on its intellectual vigor and its discipline, once applied mainly to the management of things, to the management and enrichment of man's whole subjective existence.

Psychologically healthy people have no need to indulge fantasies of absolute power; nor do they need to come to terms with reality by inflicting self-mutilation and prematurely courting death. But the critical weakness of an over-regimented institutional structure-and almost by definition 'civilization' was over-regimented from the beginning-is that it does not tend to produce psychologically healthy people. The rigid division of labor and the segregation of castes produce unbalanced characters, while the mechanical routine normalizes-and rewards-those compulsive personalities who are afraid to cope with the embarrassing riches of life.

Toute transformation sociale (...) s'est fondée sur de nouvelles bases métaphysiques et idéologiques; ou plutôt, sur des émotions et intuitions plus profondes, dont l'expression rationalisée prend la forme du cosmos et de la nature de l'homme.

New York is the perfect model of a city, not the model of a perfect city.

On one hand the Christian missionaries sought to convert the heathen, by fire and sword if need be, to the gospel of peace, brotherhood, and heavenly beatitude; on the other, the more venturesome spirits wished to throw off the constraining traditions and customs, and begin life afresh, levelling distinctions of class, eliminating superfluities and luxuries, privileges and distinctions, and hierarchical rank. In short, to go back to the Stone Ages, before the institutions of Bronze Age civilization had crystallized. Though the Western hemisphere was indeed inhabited, and many parts of it were artfully cultivated, so much of it was so sparsely occupied that the European thought of it as a virgin continent against whose wildness he pitted his manly strength. In one mood the European invaders preached the Christian gospel to the native idolaters, subverted them with strong liquors, forced them to cover their nakedness with clothes, and worked them to an early death in mines; in another, the pioneer himself took on the ways of the North American Indian, adopted his leather costume, and reverted to the ancient paleolithic economy: hunting, fishing, gathering shellfish and berries, revelling in the wilderness and its solitude, defying orthodox law and order, and yet, under pressure, improvising brutal substitutes. The beauty of that free life still haunted Audubon in his old age.

Loving underlies effective learning: indeed, it is the basis of all cultural transference and interchange. No teaching machine can supply this.

Unfortunately the hostility that the European displayed toward the native cultures he encountered he carried even further into his relations with the land. The immense open spaces of the American continents, with all their unexploited or thinly utilized resources, were treated as a challenge to unrelenting war, destruction, and conquest. The forests were there to be cut down, the prairie to be plowed up, the marshes to be filled, the wildlife to be killed for empty sport, even if not utilized for food or clothing.

In the act of 'conquering nature' our ancestors too often treated the earth as contemptuously and as brutally as they treated its original inhabitants, wiping out great animal species like the bison and the passenger pigeon, mining the soils instead of annually replenishing them, and even, in the present day, invading the last wilderness areas, precious just because they are still wildernesses, homes for wildlife and solitary human souls. Instead we are surrendering them to six-lane highways, gas stations, amusement parks, and the lumber interests, as in the redwood groves, or Yosemite, and Lake Tahoe-though these primeval areas, once desecrated, can never be fully restored or replaced.

I have no wish to overstress the negative side of this great exploration. If I seem to do so here it is because both the older romantic exponents of a new life lived in accordance with Nature, or the later exponents of a new life framed in conformity to the Machine, overlooked the appalling losses and wastages, under the delusion either that the primeval abundance was inexhaustible or else that the losses did not matter, since modern man through science and invention would soon fabricate an artificial world infinitely more wonderful than that nature had provided-an even grosser delusion. Both views have long been rife in the United States where the two phases of the New World dream came together; and they are still prevalent.

The individual contribution, the work of any single generation, is infinitesimal; the power and glory belong to human society at large, and are the long result of selection, conservation, sacrifice, creation, and renewal — the outcome of endless brave efforts to conserve values and ideas, and to hand them on to posterity, along with physical life itself. Each person is a temporary focus of forces, vitalities, and values that carry back into an immemorial past and that reach forward into an unthinkable future.

Kings have always boasted that their slightest wishes were commands. The classic proof of their power and their success was their command of limitless amounts of food and drink, limitless quantities of clothes and jewels: the services of innumerable slaves, servants, and officials: limitless sensual stimulations, and not least, limitless opportunities for sexual intercourse, for even here erotic delight was measured in gross quantitative terms. The affluence that once was monopolized by the king and his court is now being held up as the ultimate gift of the power system to mankind at large.

If the new world exploration did not come to anything like its happy expected fulfillment even in North America, where the odds were more favorable, it was because the new colonizers and settlers brought so much of the Old World in their refined equipment and their brutal customs with them. The wonder is rather that the hopeful dream has remained alive for so long, for some of its original luminosity still dazzles and blinds the eyes of many of our contemporaries who continue to pursue the same archaic fantasies, planning further voyages through outer space. Contemporary 'space age' prophets, who proclaim space exploration as the endless frontier and astronauts as the coming pioneers, throw an unrealistic glamour over both the past, and even more, the future of such efforts.

In Ahab and in his beatnik, quasi-criminal prototype, Jackson (in 'Redburn'), Melville gave expression both to the megatechnic 'Khans' of the global Pentagon and to the counter-forces they had brought into being. And the fact that Ahab's torment and hatred had gone so far that he had lost control of himself and, through his own mad reliance upon power, had become dominated completely by the creature that had disabled him, only makes Melville's story a central parable in the interpretation of modern man's destiny. In Ahab's throwing away compass and sextant at the height of the chase, Melville even anticipated the casting out of the orderly instruments of intelligence, so characteristic of the counter-culture and anti-life happenings of today. Similarly, by his maniacal concentration, Ahab rejects the inner change that might have saved the ship and the crew, when he turns a deaf ear to the pleas of love uttered by sober Starbuck in words and by Pip, a fright-shocked child and an African primitive, in dumb gesture.

Outwardly mankind is still committed tot he grim chase Melville described, lured by the adventure, the prospect of oil and whalebone, the promptings of pride, an above all by a love-rejecting pursuit of power. But it has also begun consciously to face the prospect of total annihilation, which may be brought about by the captains who now have command of the ship.