R. W. K. Paterson Quotes

The patrician … has the courage to listen to and retain whatever may be glorious in the ambiguous revelations that are being offered to him; he is resolved to miss nothing, to plumb every depth and scale every height, in the pilgrimage of his consciousness.

The version of reality a man adopts will depend largely on his values. … It is therefore possible for a learned man, who has conscientiously acquired a vast, carefully organized, and scrupulously representative mass of historical, sociological, and psychological knowledge, to be nevertheless disastrously wrong about its human meaning.

Endurance means that failures have to be both accepted and refused: accepted as a sign that fresh efforts now need to be made, and refused as a signal that we may now desist from effort altogether. … Courage means that the external risks and adversities we face (as distinct from or own moral and spiritual failures) are to be assessed at their true importance: that is, for the patrician, as being in themselves of no importance, as objects not of fear but of disdain.

The plebeian asks himself, ‘What type of person am I?’, and he seeks the answer by comparing the self he believes he is with the norms enshrined in the manufactured packages on public offer.

When we entrust the domain of values to those whose intellectual concerns are essentially centred on empirical facts, and whose conceptual frameworks are inevitably constructed around sets of empirical facts, we need not be surprised if the result is moral confusion.

(describing the two aspects of resoluteness), p. 11.

Rebellion is a way of being alive. A consciousness of evil, needful to be combated … is one of our most vivid forms of consciousness. If evil did not exist we should have to invent it, as indeed we do in works of the imagination. … A man who had never rebelled would be a man who did not know what it was to be alive.

The version of reality a man adopts will depend largely on his values.

The situations we encounter in life can be subjected to the scrutiny of what we might call our administrative consciousness, which deals with those aspects of our existence which are overt, palpable, manageable by the well-tried techniques of our practical intelligence, and nearly always trivial when judged as elements in our ultimate well-being. Or they can be subjected to the more searching scrutiny of our fuller and more intense consciousness, which recognizes that … the data of sense for the most part function as cues soliciting our creative contribution as agents who schematize, conceptualize, and evaluate everything that lies before us; that we build our freshly given materials into a definite meaningful panorama by enfolding them within other, richer materials drawn from the many reservoirs of memory and structured by our ceaselessly effectual imagination; and that this whole creative activity can terminate either in a turning towards those experiences and images which symbolize possibilities of truer fulfilment at the cost of greater challenge, effort, and risk, or a turning away from these to seek refuge in the narrower but safer confines of standardized external meaning from which every reminder of existential depth and personal trial has been carefully pruned.

There are individuals who are haunted by self-doubt, whose attitude to life is negative and distrustful, or who exist in a state of confusion about what they are and what they can become. … Unlike physical deprivation or obvious social injustice, evils like these strike at the very roots of human life. When men can no longer picture themselves as worthy of existing, it scarcely matters whether they have the means of existing.

Let us now shrink from parodying Hegel, and state that for our patrician ‘the romantic is the real, the real the romantic’.

Artist, philosopher, lover, mystic—these words name levels of consciousness which are accessible to all of us. It is not a question of training, education, or degree of sophistication. It is rather a question of openness, of courage and endeavour, of willingness to dwell elsewhere than in the midst of demeaning preoccupations with material fortune, status, and power.

A world in to whose settled meaning he [the egoist] had committed himself would be a world to which he had alienated himself. His self-possession would be at an end, for the world which he had begun by possessing would at last have come to possess him.

Self-distrustful and suspicious of life, the plebeian is nevertheless not wholly deaf to the fancies which rap and knock at his soul, though he forbids them entry. Focusing on what he regards as hard practical matters—his income, work, health, social position, housing, and the extent and security of his physical possessions—he nevertheless dimly feels that he has been cheated of something he cannot precisely define because it springs from values—sacrifice, endurance, commitment, responsibility, faith, a cleaving unto what is truly good and beautiful—which disturb him by the very magnitude of the horizons they unroll, and in which, fearfully, he cannot bring himself to believe. They demand from him a reversal in the whole course on which he has set his life, and it is safer and easier for him to thrust these ambiguous and uncertain promises and challenges into the far off limbo of his paraconscious, into the studiously forgotten regions of his self where they will not perpetually remind him of how little he has in fact gained and how much he may have lost. Yet here they are, and too often emerge as unwelcome visitants, for example when he reads of or perhaps actually meets some other human being who has surrendered material security for a life spent in the pursuit of knowledge, artistic creation, or adventure.

It is rare to find the ideal of the patrician standing alone, not joining hands, albeit unavoidably and sometimes most reluctantly, with the ideals of very different human types. Even Plato’s Guardians, who have had the vision of The Good, are presented first of all as ideals rulers of earthly men, although Plato will soon openly declare that the commonwealth of which they are master is ‘set up in the heavens for one who desires to see it, to found one in himself, and whether it exists or ever will exist is no matter, for this is the only commonwealth in who politics he can ever take part’.