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Before the age of adulteration it was held that behind each work there stood some conception of its perfect execution. It was this that gave zest to … - Richard M. Weaver
" "Before the age of adulteration it was held that behind each work there stood some conception of its perfect execution. It was this that gave zest to labor and served to measure the degree of success. To the extent that the concept obtained, there was a teleology in work, since the laborer toiled not merely to win sustenance but to see this ideal embodied in his creation. Pride in craftsmanship is well explained by saying that to labor is to pray, for conscientious effort to realize an ideal is a kind of fidelity. The craftsman of old time did not hurry, because the perfect takes no account of time and shoddy work is a reproach to character. But character itself is an expression of self-control, which does not come of taking the easiest way. Where character forbids self-indulgence, transcendence still hovers around. When utilitarianism becomes enthroned and the worker is taught that work is use and not worship, interest in quality begins to decline. … There is a difference between expressing one’s self in form and producing quantity for a market with an eye to speculation. Péguy wished to know what had become of the honor of work. It has succumbed to the same forces as have all other expressions of honor.
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About Richard M. Weaver
Richard Malcolm Weaver, Jr (March 3, 1910—April 1, 1963) was an American scholar who taught English at the University of Chicago. He is primarily known as a shaper of mid-20th-century conservatism and as an authority on modern rhetoric.
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Additional quotes by Richard M. Weaver
The idea that work is something apportioned out by men leaves people discontent with their portion and dubious about whether work is a good thing at all. … The ancient injunction to labor fades when we regard our work as cut out for us by men, who, by present dogma, are no better than ourselves. That curious modern hypostatization “service” is often called in to substitute for the now incomprehensible doctrine of vocation. It tries to secure subordination by hypothesizing something larger than the self, which turns out, however, to be only a multitude of selfish selves. The familiar change from quality to quantity may again be noted; one serves not the higher part of the self (this entails hierarchy) … but merely consumer demand. And who admires those at the top of a hierarchy of consumption? Man as a consuming animal is thus seen to be not enough.
In former times, when the honor of work had some hold upon us, it was the practice of a maker to give his name to the product … But, as finance capitalism grew and men and property separated, a significant change occurred in names: the new designations shed all connection with the individual and become “General,” “Standard,” “International,” “American.”
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One of the strangest disparities of history lies between the sense of abundance felt by older and simpler societies and the sense of scarcity felt by the ostensibly richer societies of today. Charles Péguy has referred to modern man’s feeling of “slow economic strangulation,” his sense of never having enough to meet the requirement which his pattern of life imposes on him. Standards of consumption which he cannot meet, and which he does not need to meet, come virtually in the guise of duties.'''
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