Bertrand Arthur William Russell, 3rd Earl Russell, OMFRS (/ˈrʌsəl/; 18 May 1872 – 2 February 1970) was a British philosopher, logician, mathematician, historian, writer, social critic, political activist, and Nobel laureate. At various points in his life, Russell considered himself a liberal, a socialist and a pacifist, but he also admitted that he had “never been any of these things, in any profound sense.” Russell was born in Monmouthshire into one of the most prominent aristocratic families in the United Kingdom.
In the early 20th century, Russell led the British “revolt against idealism”. He is considered one of the founders of analytic philosophy along with his predecessor Gottlob Frege, colleague G. E. Moore and protégé Ludwig Wittgenstein. He is widely held to be one of the 20th century’s premier logicians. With A. N. Whitehead he wrote Principia Mathematica, an attempt to create a logical basis for mathematics. His philosophical essay “On Denoting” has been considered a “paradigm of philosophy”. His work has had a considerable influence on mathematics, logic, set theory, linguistics, artificial intelligence, cognitive science, computer science (see type theory and type system) and philosophy, especially the philosophy of language, epistemology and metaphysics.
Russell was a prominent anti-war activist and he championed anti-imperialism. Occasionally, he advocated preventive nuclear war, before the opportunity provided by the atomic monopoly had passed and “welcomed with enthusiasm” world government. He went to prison for his pacifism during World War I. Later, Russell concluded that war against Adolf Hitler’s Nazi Germany was a necessary “lesser of two evils” and criticized Stalinist totalitarianism, attacked the involvement of the United States in the Vietnam War and was an outspoken proponent of nuclear disarmament. In 1950, Russell was awarded the Nobel Prize in Literature “in recognition of his varied and significant writings in which he champions humanitarian ideals and freedom of thought.
lots to read here.. haven’t read it all yet
(started to add page so many times before).. adding page this day: https://www.brainpickings.org/2018/12/27/in-praise-of-idleness-bertrand-russell/
A great deal of harm is being done in the modern world by belief in the virtuousness of work, and that the road to happiness and prosperity lies in an organized diminution of work.
Work is of two kinds: first, altering the position of matter at or near the earth’s surface relatively to other such matter; second, telling other people to do so.
The first kind is unpleasant and ill paid; the second is pleasant and highly paid. The second kind is capable of indefinite extension: there are not only those who give orders, but those who give advice as to what orders should be given.
too much ness – inspectors of inspectors et al
Usually two opposite kinds of advice are given simultaneously by two organized bodies of men; this is called politics. The skill required for this kind of work is not knowledge of the subjects as to which advice is given, but knowledge of the art of persuasive speaking and writing, i.e., of advertising.
Modern technique has made it possible for leisure, within limits, to be not the prerogative of small privileged classes, but a right evenly distributed throughout the community. The morality of work is the morality of slaves, and the modern world has no need of slavery
The conception of duty, speaking historically, has been a means used by the holders of power to induce others to live for the interests of their masters rather than for their own.
again work – as solving other people’s problems
Of course the holders of power conceal this fact from themselves by managing to believe that their interests are identical with the larger interests of humanity. Sometimes this is true; Athenian slave owners, for instance, employed part of their leisure in making a permanent contribution to civilization which would have been impossible under a just economic system. Leisure is essential to civilization, and in former times leisure for the few was only rendered possible by the labors of the many. But their labors were valuable, not because work is good, but because leisure is good. And with modern technique it would be possible to distribute leisure justly without injury to civilization.
The idea that the poor should have leisure has always been shocking to the rich.
The modern man thinks that everything ought to be done for the sake of something else, and never for its own sake.
The pleasures of urban populations have become mainly passive: seeing cinemas, watching football matches, listening to the radio, and so on. This results from the fact that their active energies are fully taken up with work; if they had more leisure, they would again enjoy pleasures in which they took an active part.
as the day ness.. not after the day (ie: work/school)
Since men will not be tired in their spare time, they will not demand only such amusements as are passive and vapid. At least *1 per cent will probably devote the time not spent in professional work to pursuits of some public importance,
rather .. *100%.. believing in the one ness of us
and, since they will not depend upon these pursuits for their livelihood, their originality will be unhampered, and there will be no need to conform to the standards set by elderly pundits. But it is not only in these exceptional cases that the advantages of leisure will appear. Ordinary men and women, having the opportunity of a happy life, will *ecome more kindly and less persecuting and less inclined to view others with suspicion. The taste for war will die out, partly for this reason, and partly because it will involve long and severe work for all. Good nature is, of all moral qualities, the one that the world needs most, and good nature is the result of ease and security, not of a life of arduous struggle.
*begs – gershenfeld something else law
Modern methods of production have given us the possibility of ease and security for all; we have chosen, instead, to have overwork for some and starvation for the others. Hitherto we have continued to be as energetic as we were before there were machines; in this we have been foolish, but there is no reason to go on being foolish for ever.
in maria’s top 2018 picks: how to grow old
“If you can fall in love again and again,”Henry Miller wrote as he contemplated the measure of a life well lived on the precipice of turning eighty, “if you can forgive as well as forget, if you can keep from growing sour, surly, bitter and cynical… you’ve got it half licked.”
Make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river — small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being.
The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done.