Sincerity or Profanity? – 2

This time, in the words of Richard Weaver:

“He is therefore trained to see things under the aspect of eternity, because form is the enduring part. Thus we invariably find in the man of true culture a deep respect for forms. He approaches even those he does not understand with awareness that a deep thought lies in an old observance. Such respect distinguishes him from the barbarian, on the one hand, and the degenerate, on the other…
We turn our attention to a kind of barbarism appearing in our midst and carrying unmistakable power to disintegrate. This threat is best described as the desire of immediacy, for its aim is to dissolve the formal aspects of everything and to get at the supposititious reality behind them. It is characteristic of the barbarian, whether he appears in a precultural stage or emerges from below into the waning day of a civilization, to insist upon seeing a thing “as it is.” The desire testifies that he has nothing in himself with which to spiritualize it; the relation is one of thing to thing without the intercession of imagination. Impatient of the veiling with which the man of higher type gives the world imaginative meaning, the barbarian and the Philistine, who is the barbarian living amid culture, demands the access of immediacy. Where the former wishes representation, the latter insists upon starkness of materiality, suspecting rightly that forms will mean restraint. … De Tocqueville made the following observation of such freedmen: “As it is on their own testimony that they are accustomed to rely, they like to discern the object which engages their attention with extreme clearness; they therefore strip off as much as possible all that covers it, they rid themselves of whatever separates them from it, they remove whatever conceals it from sight, in order to view it more closely in the broad light of day. This disposition of mind soon leads them to contemn forms, which they regard as useless and inconvenient veils placed between them and the truth.”…
Many cannot conceive why form should be allowed to impede the expression of honest hearts. The reason lies in one of the limitations imposed upon man: unformed expression is ever tending toward ignorance. Good intention is primary, but it is not enough: that is the lesson of the experiment of romanticism.

The member of a culture, on the other hand, purposely avoids the relationship of immediacy; he wants the object somehow depicted and fictionized, or, as Schopenhauer expressed it, he wants not the thing but the idea of the thing. He is embarrassed when this is taken out of its context of proper sentiments and presented bare, for he feels that this is a reintrusion of that world which his whole conscious effort has sought to banish. Forms and conventions are the ladder of ascent. And hence the speechlessness of the man of culture when he beholds the barbarian tearing aside some veil which is half adornment, half concealment. He understands what is being done, but he cannot convey the under-standing because he cannot convey the idea of sacrilege. His cries of aheste profani are not heard by those who in the exhilaration of breaking some restraint feel that they are extending the boundaries of power or of knowledge.

Every group regarding itself as emancipated is convinced that its predecessors were fearful of reality. It looks upon euphemisms and all the veils of decency with which things were previously draped as obstructions which it, with superior wisdom and praiseworthy courage, will now strip away. Imagination and indirection it identifies with obscurantism; the mediate is an enemy to freedom…Barbarism and Philistinism cannot see that knowledge of material reality is a knowledge of death. The desire to get ever closer to the source of physical sensation-this is the downward pull which puts an end to ideational life. (Ideas Have Consequences)

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