Paul Goodman Quotes

The ancient dream of man to fly among the stars and go through the could and look down on the lands and seas has degenerated in its realization to the socialized and apathetic behavior of passengers who hardly look out the windows.

It is desperately hard these days for an average child to grow up to be a man, for our present organized system does not want men. They are not safe.

Thwarted, or starved, in the important objects proper to young capacities, the boys and young men naturally find or invent deviant objects for themselves. … Their choices and inventions are rarely charming, usually stupid, and often disastrous; we cannot expect average kids to deviate with genius. But on the other hand, the young men who conform to the dominant society become for the most part apathetic, disappointed, cynical and wasted.

In our truly remarkable an unexampled civil peace, where there are rarely fist fights; where no one is born, is gravely ill, or dies; where meat is eaten but no one sees an animal slaughtered; where scores of millions of cars, trains, elevators, and airplanes go their scheduled way and there is rarely a crash; where an immense production proceeds in orderly efficiency and the shelves are duly clears—and nevertheless none of this come to joy or tragic grief or any other final good—it is not surprising if there are explosions.

It is hard to grow up in a society in which one’s important problems are treated as nonexistent. It is impossible to belong to it, it is hard to fight to change it.

Freud pointed out, in his Problem of Lay Analysis, that it is extremely unlikely that a young man who would throw the best years of his life into the cloistered drudgery of getting an M.D. degree, could possibly make a good psychoanalyst; so he preferred to look for young analysts among the writers, the lawyers, the mothers of families, those who had chosen human contact. But in their economic wisdom, the Psychoanalytic Institute of Vienna (and New York) overruled him.

We certainly have at present the dismal situation that the most imaginative men are directed by a group, the top managers, who are among the least.

The paucity of its vocabulary and syntax is for the Beats essentially expressive of withdrawal from the standard civilization and its learning. On the other hand this paucity gives, instead of opportunities for thought and problem solving, considerable satisfaction in the act and energy of speaking itself, as is true of any simple adopted language, such as pig Latin. But this can have disadvantages. One learns to one’s frustration that they regard talk as an end in itself, as a means of self-expression, without subject matter. In a Beat group it is bad form to assert or deny a proposition as true or false, probable or improbable, or to want to explore its meaning.

To consider powerful souls as if they were a useful public resource is quite foreign to our customs. In a small sense it is undemocratic, for it assumes that some people really know better in a way that must seem arbitrary to most. In a large sense it is certainly democratic, in that it makes the great man serve as a man.

We live increasingly in a system in which little direct attention is paid to the object, the function, the program, the task, the need; but immense attention to the role, the procedure, prestige, and profit.

The “brightness” of the 15 percent might or might not indicate a profound feeling for the causes of things; it is largely verbal and symbol-manipulating, and is almost certainly partly an obsessional device not to know and touch risky matter, just as Freud long ago pointed out that the nagging questions of small children are a substitute for asking the forbidden questions.

The chessboard was reflected in her eyes. Eager to beat her, first I looked on her eyes. I made a Spanish move, an ancient one, and broken was the red rank of pawns in her light eyes. Then I lowered my eyes from that chessboard and Love said, "Oh not her; conquer the king if you can."

One striking characteristic of modern education is the unanimous disapproval of exploiting the powerful feeling of shame. … Yet in ancient education, e.g. in the Socratic dialogs, this very arousal of shame is a chief device; the teacher greets the hot flush as a capital sign that the youth is educable, he has noble aims. Such a youth has dignity in his very shame.
The difference seems to be that we cannot offer available opportunities for honor, we do not have them; and therefore we must protect what shreds of dignity the youth has. Since he has no future, if we make him ashamed of his past and present, he is reduced to nothing. In other ages, the community had plenty of chances of honor, and to belong to the community itself was an honor.

Life gets you coming and going. If you sterilize or police the spontaneity of children, it will return as stupidity, gracelessness, and violent crime.

A well-known magazine asks a man how they should refer to him, as Psychologist X, as Author X? He suggests man of letters, for that is what he is, in the eighteenth-century meaning. But they can’t buy that because the word doesn’t exist in Time-style; he cannot be that, and presumably the old function of letters cannot exist.