this life

this life.png

by Martin H

https://en.wikipedia.org/wiki/Martin_H%C3%A4gglund

Martin Hägglund (born November 23, 1976) is a Swedish philosopher, literary theorist, and scholar of modernist literature. He is Professor of Comparative Literature and Humanities at Yale University. He is also a member of the Harvard Society of Fellows, serving as a Junior Fellow from 2009 to 2012. Hägglund is the author of Dying for Time: Proust, Woolf, Nabokov (2012), Radical Atheism: Derrida and the Time of Life (2008), Kronofobi: Essäer om tid och ändlighet (Chronophobia: Essays on Time and Finitude, 2002) and This Life: Secular Faith and Spiritual Freedom (2019).

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intro’d to book here:

“—what is our time worth? To be free is to be able to give your own answer to this question.” Another essential read from @JedediahSPurdy via @newrepublic  | The Spiritual Case For Socialism
https://t.co/WwA8lFPnLM
Original Tweet: https://twitter.com/hannah_epperson/status/1097889290552520704

capitalism denies us the power to make important choices, since we are each to varying degrees compelled to spend our time on things that we do not choose and that don’t carry meaning for us.

capitalism et al

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wasn’t going to take notes.. (just put on books read log) until i got to p 257 (via lots of skimming):

the real measure of value is not how much work we have done or have to do (quantity of labor time) but how much disposable time we have to pursue and explore what matters to us (quality of fee time)..

value et al

time et al – a nother way book – 23 hrs a day free

258

the *very calculation of value under capitalism, then, is inimical to the actualization of freedom.. indeed, the deepest contradiction of capitalism resides in its own measure of value..  capitalism employs the measure of value that is operative in the realm of *necessity and treats it as though it were a measure of freedom..  capitalism is therefore bound to increase the realm of necessity and decreases the realm of freedom..

*graeber value law and measuring things..  et al

**would even question what we’re calling that today.. ie: not affluence w/o abundance et al.. we don’t know what we need.. at our essence

259

the most striking ie is of course when people in our society are not needed for wage labor and we regard this as a problem that needs a solution (‘unemployment’) rather than as an opp to be seized..

graeber job less law

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total skim of first half – part 1 – secular faith – a main pt:

only someone who is committed can care. and only someone who is finite can be committed; spiritual freedom – deciding/asking what to do w your time –

talked about cs lewis losing his wife and abraham sacrificing isaac.. and how if you believe in an eternity/eternal-being.. can disengage from pain/trials/risks of human life.. ch’s: faith, love, responsibility (which i don’t think is healthy).. talking about the ‘care’ in the quote above here.. ie: more responsible to people now if living in the finite

a few notes:

intro

9

religious faith can entail obedience to moral norms, but it cannot recognize that the ultimate purpose of what we do – the ultimate reason it matters how we treat one another and the earth – is our fragile life together

10

accordingly, i will seek to show the secular faith lies at the heart of the sense of responsibility. let me take a basic ie: the golden rule. to treat others as you would like to be treated isa fundamental principle in both secular and religious moral teachings. the golden rule, however , does not require any form of religious faith. on the contrary, a genuine care for others *must be based on secular faith.. if you follow golden rule because you believe it is a divine command, you are motivated by obedience to god rathe than by care for another person

*i see responsibility ness in same light as you’ve just cast religious faith.. i see the need for any incentive as a sign we’re doing it wrong (ie: mandate from above; golden rule; responsibility; obligation;..).. only way to be free.. is thru love

11

for the same reason, secular faith is the condition of freedom. to be free, i argue, is not to be sovereign or liberated form all constraints. .rather, we are free because we are able to ask ourselves what we ought to do w our time

i’d say that got squelched long ago.. via ie: supposed to’s.. of school/work

13

the condition of our freedom, then, is that we understand ourselves as finite.. only in light of the apprehension that we will die – that our lifetime is indefinite but finite – can we ask ourselves what we ought to do w our lives and put ourselves at stake in our activities.. this is why all religious visions of eternity, as we shall see, ultimately are visions of unfreedom

maybe time better spent listening.. to what we can’t not do.. ie: holmgren indigenous law et al

15

in contrast, the person whom weber describes as disenchanted (‘civilized man’) cannot ever regard his life as completed, since he is committed to the possibility of progress.. such a person is always dissatisfied..

civilization .. productivity.. et al

36

from hegel, i hav elearned the most profoudn lessons regarding wh tit means to lead a spritual life and why our freedom is possible only thru our mutual recognition of one antoher as essentially social, historical, material and finite living beings..

part 1 – secular faith (see few notes above)

too heavy on literary theory for me this day – w/o letting go of unnatural assumptions (ie: money & exchange as a given; responsibility et al as incentive;.. )

then part 2 – spiritual freedom – had a lot of resonance w ie: krishnamurti free will law and us being whales in sea world because of the ie: supposed to’s.. of school/work

part 2 – spiritual freedom (see first quotes above from p 257 et al)

212

the greatest resources for developing a secular notion of freedom can be found in the writings of karl marx: human beings are the only animals who can relate to their activity as a free activity..  rather than treat survival as the given.. the ability to engage our life activity as a free activity is what the young marx calls the ‘species being’.. ‘labor’ is his term for all forms of purposive activity..

marx

214

in an emancipate society, we would be able to work on the basis of our commitments rather than due to coercion

commitment-ing misses our essence as well..  begs we facil daily curiosity  ie: cure ios city

217

we all have to org our lives into some form of economy of time, since there will always be a question of what we should do w our time.. what we should prioritze..

let’s org this way..ie: 2 convers as infra.. and make those kinds of questions (ie: supposed to’s) .. irrelevant

257

the real measure of value is not how much work we have done or have to do (quantity of labor time) but how much disposable time we have to pursue and explore what matters to us (quality of fee time)..

value et al

time et al – a nother way book – 23 hrs a day free

258

the *very calculation of value under capitalism, then, is inimical to the actualization of freedom.. indeed, the deepest contradiction of capitalism resides in its own measure of value..  capitalism employs the measure of value that is operative in the realm of *necessity and treats it as though it were a measure of freedom..  capitalism is therefore bound to increase the realm of necessity and decreases the realm of freedom..

*graeber value law and measuring things..  et al

**would even question what we’re calling that today.. ie: not affluence w/o abundance et al.. we don’t know what we need.. at our essence

259

the most striking ie is of course when people in our society are not needed for wage labor and we regard this as a problem that needs a solution (‘unemployment’) rather than as an opp to be seized..

graeber job less law

the key to the critique of capitalism is therefore the revaluation of value..

or rather.. quite measuring/defining it altogether.. graeber value law and measuring things..  et al

264

for us to become truly social individuals in marx’s sense, we have to be the subjects of production.. planning and directing it for our purposes..  rather than being subjected to productions for the sake of capital.. such a transformation requires that we are educated as social individuals who democratically plan the purposes of production

ah.. and so the story goes.. (from a yale guy no less).. that we need to be educated.. and productive.. what happened to freedom?

thinking we need to be trained.. another sign we’re doing it wrong.. totally not freedom

final ch 6 – democratic socialism (all the hype today)

274

the key to democratic socialism is to have institutions (including ed institutions and forms of political deliberation) that enable individuals to leas their lives in light of recognizing their dependence on others and on collective projects..  to have institutions in which we participate because we recognize ourselves and *our freedom in their forms..

serious..? wow.. in a book about freedom..

*not hardly.. rather cancer in their forms.. ie: ie: supposed to’s.. of school/work

278

the re valuation of value makes it possible

rather.. daily curiosity  ie: cure ios city would make it possible.. (it being true free\dom)

303

in light of the first principle of democratic socialism – the measure of our wealth is in terms of socially available free time – we are committed to reducing our soicially necessary labor time thru tech innovation

rather.. how about we reduce our necessities thru self-talk as data.. 2 convers as infra

304

the second principle of democratic socialism is that the means of production are collectively owned and cannot be used for the sake of profit

how about we let go of production .. and ownership .. and et al … we’re spinning our wheels.. (aka: not free) until we let go

307

third principle: by marx: ‘from each according to his ability, to each according to his needs’..

sure.. have needs ness.. but need people free/detoxed first.. or we have no idea what our needs are

let’s do this firstfree art-ists.

for (blank)’s sake

a nother way

308

the realm of necessity and the real of freedom cannot be separated, but everything hinges on distinguishing between them in the right way..

rather.. on knowing what is truly necessary/basic/essential.. deep enough for 7b to resonate with today – roots of healing

313

what you discover about your *abilities and your commitments **thru ed will in turn inform the kinds of *work you do in contributing to society

rather.. *your art.. **thru daily curiosity .. *kinds of play/art/eudaimonia/whatever

conclusion

mlk and kant

 mlk and kant

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