A Quote by Leo Tolstoy
History is the product of vast, amorphous and indecipherable social movements.
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I recall coming across a line by the late Charles Tilly when he said, "The conditions for the possibility of social movements have been called into question in the twenty-first century." And I said to myself, my god, a society in history without social movements, for me, is very difficult to live in.
Venezuela, Bolivia and Ecuador lived through times of cruel and ruthless capitalism where the workers, the masses of the population, saw themselves living in a precarious state of employment and subsistence conditions. The impact of this reality took hold and impacted the evolution of the social situation of those countries and even though that produced movements that were not exactly political movements but social movements.
Political and social history are in my view two aspects of the same process. Social life loses half its interest and political movements lose most of their meaning if they are considered separately.
Individuals bearing witness do not change history; only movements that understand their social world can do that. Movements encourage solidarity; the moral individual is likely, all unwittingly, to do the opposite, for bearing witness is lonely: it breeds feelings of superiority and moralistic anger against those who are not doing the same.
We may repeat the awful revolutionary history of the 20th century because of the vulnerability of social movements to demagoguery.
The study of social progress is to-day not less needed in literature than
is the analysis of the human heart. We live in an age of universal
investigation, and of exploration of the sources of all movements.
France, for example, loves at the same time history and the drama,
because the one explores the vast destinies of humanity, and the other
the individual lot of man. These embrace the whole of life. But it is the
province of religion, of philosophy, of pure poetry only, to go beyond
life, beyond time, into eternity.
There is a sort of myth of History that philosophers have.... History for philosophers is some sort of great, vast continuity in which the freedom of individuals and economic or social determinations come and get entangled. When someone lays a finger on one of those great themes--continuity, the effective exercise of human liberty, how individual liberty is articulated with social determinations--when someone touches one of these three myths, these good people start crying out that History is being raped or murdered.
You build movements and keep people in a struggle when it feels productive. Anti-capitalists have typically been the people in movements who have declared every gain to be a trick of the capitalist class to buy us off. That line isn't very inspiring, and it shows no sensitivity to how social movements actually succeed.
Radical thought has inspired many of the great political and social reform movements in American history, from ending slavery to establishing the minimum wage.
And I guess what I would say is that we can't think narrowly about movements for black liberation and we can't necessarily see this class division as simply a product or a certain strategy that black movements have developed for liberation.
Now culture being a social product, I firmly believe that any work of art should have a social function to beautify, to glorify, to dignify man... Since any social system is forced to change to another by concrete economic forces, its art changes also to be recharged, reshaped, and revitalized by the new conditions... The making of a genuine artist or writer is not mysterious. It is not
the work of Divine Providence. Social conditions, history, and the people's struggle are the factors behind it.
All other forms of history - economic history, social history, psychological history, above all sociology - seem to me history with the history left out.
It is not a loss of inert, amorphous tissue, but of a growing being unique in history.
Nature is a vast tablet, inscribed with signs, each of which has its own significancy, and becomes poetry in the mind when read; and geology is simply the key by which myriads of these signs, hitherto indecipherable, can be unlocked and perused, and thus a new province added to the poetical domain.
Psychoanalytic theory is the most stupendous intellectual confidence trick of the twentieth century and a terminal product as well-something akin to a dinosaur or zeppelin in the history of ideas, a vast structure of radically unsound design and with no posterity.
No doubt exists that rent seeking in general leads to serious inefficiencies in this direct sense, but its indirect damage is even worse. Drawing the bulk of intelligent and energetic people in society into activity that has no social product, or may have a negative social product, is more important in explaining the stagnation of these societies than the direct social cost of the rent seeking.
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