In the unlikely story that is America, there has never been anything false about hope.
For most Americans of the eighteenth century, it was assumed impossible for a servant to shed his lowly origins; the meaner sort, as one newspaper insisted, could never __ash out the stain of servility._ There were fears that the meaner sort were treading too close on the heels of those above them.
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For most Americans of the eighteenth century, it was assumed impossible for a servant to shed his lowly origins; the meaner sort, as one newspaper insisted, could never __ash out the stain of servility._ There were fears that the meaner sort were treading too close on the heels of those above them.
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Donald Trump is worse than any horror story I've written.
What is in mind is a sort of Chautauqua...that__ the only name I can think of for it...like the traveling tent-show Chautauquas that used to move across America, this America, the one that we are now in, an old-time series of popular talks intended to edify and entertain, improve the mind and bring culture and enlightenment to the ears and thoughts of the hearer. The Chautauquas were pushed aside by faster-paced radio, movies and TV, and it seems to me the change was not entirely an improvement. Perhaps because of these changes the stream of national consciousness moves faster now, and is broader, but it seems to run less deep. The old channels cannot contain it and in its search for new ones there seems to be growing havoc and destruction along its banks. In this Chautauqua I would like not to cut any new channels of consciousness but simply dig deeper into old ones that have become silted in with the debris of thoughts grown stale and platitudes too often repeated.
It required all his delicate Epicurean education to prevent his doing something about it; he had to repeat over to himself his favorite notions: that the injustice and unhappiness in the world is a constant; that the theory of progress is a delusion; that the poor, never having known happiness, are insensible to misfortune. Like all the rich he could not bring himself to believe that the poor (look at their houses, look at their clothes) could really suffer. Like all the cultivated he believed that only the widely read could be said to know that they were unhappy.
Guns give Evil a means to expression.
The critical spirit rises up against itself and consumes its form. But instead of coming out of this process greater and purified, it devours itself in a kind of self-cannibalism and takes a morose pleasure in annihilating itself. Hyper-criticism eventuates in self-hatred, leaving behind it only ruins. A new dogma of demolition is born out of the rejection of dogmas. Thus we euro-americans are supposed to have only one obligation: endlessly atoning for what we have inflicted on other parts of humanity. How can we fail to see that this leads us to live off self-denunciation while taking a strange pride in being the worst? Self-denigration is all too clearly a form of indirect self-glorification. Evil can come only from us; other people are motivated by sympathy, good will, candor. This is the paternalism of the guilty conscience: seeing ourselves as the kings of infamy is still a way of staying on the crest of history.