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But it was intrinsically important for them to retain their agrarian skills-skills that their children and grandchildren were later to lose completely. To live in a cottage, whether as an artisan or as a factory worker, often meant to cultivate a family garden, possibly to pasture a cow, to prepare one’s own bread, and to have the skills for keeping a home in good repair. To utterly erase these skills and means of livelihood from the worker’s life became an industrial imperative. We may reasonably question whether the mother-infant relationship is the “sole form of true social solidarity among animals”-particularly in the case of primates, which have a surprisingly large repertoire of relationships. But had Briffault emphasized that the mother-infant relationship is the initial step in the socialization process-the cradle in which the need for consociation is created-he would have been accurate.
A friend I’ve had for almost 30 years sent me an IG message saying he would be in my city in March and suggested we “grab a slice of pizza and catch up”. I told my therapist that I started to mentally catastrophize about 2 hours after we confirmed that we’d get together in 3 months. But happening typical times is a great habit as it makes us into uncharted area and helps to keep us open. It may be hard, but we walk away stronger in accordance with an improved knowledge of our selves together with globe around us.
Extratribal conquest, in effect, was to lead to the war chieftain’s aggrandizement with large private estates, often worked by their aboriginal inhabitants as serfs. As for the warrior societies that clustered around the chieftains, the most permanent spoils of battle and victory were the lands they carved out as their own demesnes — estates, in effect — which they then elaborated into an internal manorial hierarchy of villeins, tenants, serfs, and slaves. Judging from Mesoamerican data, the manorial economy eventually began to outweigh the capulli economy in sheer acreage and produce.
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The very spontaneity it fosters in the self is the correlate of a permanent state of desire rather than mere need, of a passionate perception of the world rather than one deadened by custom, routine, and predictability. This battleground was marked by several striking features that greatly influenced European struggles for freedom. Its paradisical gardens were located not only in time but also in place.[42] Consigned as they might be to the past, they nevertheless occupied a geographic area on earth. As such, they posed a constant subversive affront to the class and priestly emphasis on the supernatural with its afterlife rewards for obedience and virtue. This implicit opposition of nature to Supernature — of earthly rewards to heavenly — is crucial. It flouts the authority of heaven and tests the ingenuity of humanity to find its haven of freedom and abundance within life itself and on the earth.
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“They never say, and in fact they cannot say, as we do, ‘I have a sister,’ or a ‘son,’ or ‘husband,'” Lee observes. “To live with is the usual way in which they express what we call possession, and they use this term for everything that they respect, so that a man will be said to live with his bow and arrows.” Such traits are evident enough in human society when we speak of “self-perpetuating” bureaucracies and explore them without considering the individual bureaucrats who compose them.
What we so facilely call “maturity” is not ordinarily an ethically desirable process of growth and humanization. To become an “autonomous,” “perceptive,” “experienced,” and “competent” adult involves terms that historically possess very mixed meanings. These terms become very misleading if they are not explicated in the light of the social, ethical, economic, and psychological goals we have in mind.
The economic roles of the two sexes are still complementary; without the support that each sex gives to the other, the community will disintegrate. In projecting our own social attitudes into preliterate society, we often fail to realize how far removed a primordial domestic community is from a modern political society. Later, in a review of early mythology, I shall show that the concept of power is still highly amorphous and undifferentiated in the primordial world. As long as the growing civil sphere is a pragmatic extension of the male’s role in the division of labor, it is merely that and no more. Even while the civil sphere is expanding, it is still rooted in domestic life and, in this sense, enveloped by it; hence, the numinous power that surrounds woman in the most patricentric of primordial societies.
Our century has been afflicted by a plethora of totalitarian ideologies that, placing human beings in the service of history, have denied them a place in the service of their own humanity. It has become clear to me that it was the unity of my views — their ecological holism, not merely their individual components — that gave them a radical thrust. That a society is datingrated decentralized, that it uses solar or wind energy, that it is farmed organically, or that it reduces pollution — none of these measures by itself or even in limited combination with others makes an ecological society. Nor do piecemeal steps, however well-intended, even partially resolve problems that have reached a universal, global, and catastrophic character.
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Technics does not exist in a vacuum, nor does it have an autonomous life of its own. Hellenic thought, which appropriately linked craft and art under the rubric of techné, also linked both with the value system and institutions of its society. From this standpoint, a given body of sensibilities, social relations, and political structures were no less the components of technics than the material intentions of the producer and the material needs of society. In effect, techné was conceived holistically, in the sense that we today describe an ecosystem. Skills, devices, and raw materials were interlinked in varying degrees with the rational, ethical, and institutional ensemble that underpins a society; insofar as techné was concerned, all were regarded as an integrated whole. Today, if such “extratechnical” aspects like rationality, ethics, and social institutions seem barren and more inorganic by comparison with those of earlier times, it is because technology in the modern sense of the term is more inorganic.
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Economic life and technical development existed within a wide-ranging orbit of cultural restraints as well as cultural creativity. Freedom could be defined not merely in material terms but in ethical terms as well. That capitalism was to distort this wide-ranging orbit and virtually destroy it has already been emphasized but can bear some repetition. The era that separates the Middle Ages from the Industrial Revolution was to be marked by a terrifying deterioration of community life, by a reduction of highly cherished popular ideals to brazen economic interests, and by a disintegration of individuality into egotism. Freedom and the revolutionary subject who had upheld its ideals suffered the denaturing, rationalization, and economization that have become the fate of the human community and the individual.