Quotessence
Home / Quotes / Quote by Ben Coates

Quote by Ben Coates

“All along the river, the people I spoke to were hard-working and deeply attached to the mental security blanket of having a decent house, clean car and steady job. They were relatively wealthy, but at the same time quite ambivalent about wealth, and disdainful of anything which smacked of excessive consumption. Family was important, but having expensive jewellery or a fancy haircut usually were not. People considered it essential to be productive and efficient, but would also think it an outrage to be expected to reply to a work email on the weekend. From Rotterdam to Ludwigshafen, they counted pennies and returned empty bottles, avoided running up debts, and were careful to save for rainy days. Food was enjoyed but unimportant, and a 'salad' was anything covered with mayonnaise, preferably fried first.”

Quote by Ben Coates

Work

Author

Ben Coates

Browse famous quotes and profile details for Ben Coates. more

You May Also Like

“When I was a boy -- a bourgeois boy -- that term was applied to my social class by the class above it. Bourgeois meant "not aristocratic, therefore vulgar." When I was in my twenties this changed. My class was now vilified by the class below it; bourgeois began to mean "not proletarian, therefore parasitic, reactionary." Thus it has always been a reproach to assign a man to that class which has provided the world with nearly all its divines, poets, philosophers, scientists, musicians, painters, doctors, architects, and administrators.”

“An experience is an encounter of mind with world, neither of these ever simple or wholly perspicuous. Often commonplace on the surface, experience shows itself, especially when we trace its roots to the remote domains of the unconscious, uncooperative, evasive, taciturn; the creature of ambiguous impulsions and unresolved conflicts, it often sows confusion and compels drastic misreadings. Far more than simply providing occasions for the stereotyped exercise of thoughts and action, experiences participate in creating the object of interest and passion; it gives form to the inchoate wishes and defends against besetting anxieties.”

“The human mind hungers for reality; except for the largely encapsulated id, which is the depository of the raw drives and of deeply repressed material, the other institutions of the mind, the ego and the superego, draw continuously and liberally on the culture in which they subsist, develop, succeed, and fail. While the mind presents the world with its needs, the world gives the mind its grammar, wishes their vocabulary, anxieties their object.”

“The need to live by secure, sharply etched classifications is buried deep in the human mind and one of its earliest demands; simplicity allays anxieties by defeating discriminations. Real situations are rarely clear-cut, real feelings often nests of ambivalence. This is something the adult learns to recognize and to tolerate, if he is fortunate; it is a strenuous insight from which he will regress at the first opportunity. That is why the liberal temper, which taught men to live with uncertainties and ambiguities, the most triumphant achievement of nineteenth-century culture, was so vulnerable to the assaults of cruder views of the world, to bigotry, chauvinism, and other coarse and simplistic classifications. "Every society," wrote Friedrich Nietzsche in one of his most brilliant aphorisms, "has the tendency to degrade and, as it were, to starve out, its adversaries—at least in its perception." The criminal, he thought, was one victim of such a regressive process; so was the Jew. And "among artists, the 'philistine and bourgeois' becomes a caricature." And artists, the avant-gardes, Nietzsche might have added, only set the tone for the wider culture. Class consciousness, which emerged fitfully and then more and more fully and aggressively towards the end of the eighteenth and in the early nineteenth century, enshrined such a caricature: a mixture and social reality and unconscious needs.”

“Except for the field organizers of strikes, who were pretty tough monkeys and devoted, most of the so-called Communists I met were middle-class, middle-aged people playing a game of dreams. I remember a woman in easy circumstances saying to another even more affluent: 'After the revolution even we will have more, won't we, dear?' Then there was another lover of proletarians who used to raise hell with Sunday picknickers on her property. I guess the trouble was that we didn't have any self-admitted proletarians. Everyone was a temporarily embarrassed capitalist. Maybe the Communists so closely questioned by the investigation committees were a danger to America, but the ones I knew—at least they claimed to be Communists—couldn't have disrupted a Sunday-school picnic. Besides they were too busy fighting among themselves.”

“Economists have a singular method of procedure. There are only two kinds of institutions for them, artificial and natural. The institutions of feudalism are artificial institutions, those of the bourgeoisie are natural institutions. In this, they resemble the theologians, who likewise establish two kinds of religion. Every religion which is not theirs is an invention of men, while their own is an emanation from God. When the economists say the present-day relations--the relations of bourgeois production--are natural, they imply that these are the relations in which wealth is created and productive forces developed in conformity with the laws of nature. These relations therefore are themselves natural laws independent of the influence of time. They are eternal laws which must always govern society. Thus, there has been history, but there is no longer any. There has been history, since there were institutions of feudalism, and in these institutions of feudalism we find quite different relations of production from those of bourgeois society, which the economists try to pass off as natural and, as such, eternal.”