Paul Goodman Goodman, Paul (Vol. 4) - Essay - …

When I met Paul Goodman in February 1950, he was almost exactly in the middle of his career as a writer, having begun with high school poems and stories in 1927, and having finished his last essays and poems in 1972. At our first meeting, he inscribed a copy of his latest novel for me, self-published and hot off Dave Dellinger’s Libertarian Press—The Dead of Spring, a book he still regarded as his best single work the year he died. I am holding that very copy, printed on the cheapest paper with a plastic spring binder, its yellow and black cardboard cover illustrated by his artist/architect brother Percy, though later adorned with scribbles by my own young children, now in their mid-fifties. I remember how puzzled and fascinated I was back then, reading the story of a youth so close to my own age, in love for the first time, and facing trial for treason against what Goodman called the Sociolatry. I understood the first predicament, not the second. As I turn these pages now, all brown and brittle, I find myself thinking once again that he was right, this book was his greatest literary achievement.

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Paul Goodman, Utopian Essays and Practical Proposals ..

The Psychological Essays of Paul Goodman ..

Curiously, this reification carries on the Golden Age vision of a primordial human fullness of life. Erotic utopianism shifts from the mythic past to the arcadian present to the mystically transcendent future; archetypal private amorousness becomes onanistic dream hypostatized into a passionally liberated civilization. It has spawned some more literal utopianism along its historical way: sexual communalism, from the Ranters in seventeenth-century England through John Humphrey Noyes' Oneida community in nineteenth-century America—the latter a patriarchal authoritarian "regulated promiscuity," yet perhaps anti-repressive in its larger effects. Apparently, Medieval European Christianity produced literal love sects just as the contemporary erotic philosophizing helped produce communal sexual experiments, such as novelistically represented in Robert Rimmer's The Harrad Experiment (1966), and many others. The search for a more open, good, true, and beautiful libidinal economy is at least as central to the utopian impetus as other kinds of economics—and as important to libertarian values.

Drawing the Line Once Again: Paul Goodman's …

If in this direction utopianism is the erotic poetry of politics, in another it is the fantasies of technology. While I tend to see the arcadian and the technocratic as antithetical, there are odd overlaps and mixes sometimes. Yet certainly an adequate response to technological issues must be central to any serious modern Western utopianism. Key economic issues are involved. Classical utopias tended to limited and fixed technologies, and therefore what moderns consider a society of scarcity. When there are hardly enough goods to go around, the problems of distributive justice may loom larger than when there is, or fairly readily could be, a surplus of goods. Much of modern arcadian utopianism retains considerable continuity with the past, but even in its "stable-state" economies and anti-industrial and anti-technocratic views often assumes a sophistication of technology which allows for some relative degree of surplus. Perhaps it should be argued that some degree of surplus, though certainly not what constitutes wasteful and luxurious modern affluence, is necessary for wide individual liberty. Does practical freedom presuppose a not too drastic economic price for some mobility, for some mistakes, for some alternatives?

27/12/2017 · Drawing the Line Once Again: Paul Goodman's ..
Utopian essays and practical proposals by Paul Goodman, 1962, Vintage House edition,

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For Goodman, genuine power resided in the creativity of individuals banding together to solve their mutual problems and to experiment with new ways of fostering health and happiness for everyone, not just the rich and powerful. His utopian ideals, spelled out in Communitas, called for many confederated neighborhoods organized around work-places where workers themselves were in charge of production and all its conditions, and where public good—residing in product, means of production, or ultimate use—outweighed efficiency or the profit motive. Not least important to him were opportunities for the young to find their way to meaningful work through training and apprenticeship in local enterprises, where authority and citizenly responsibility were transparent and continuously open to new ideas and participation. For him, the models were William Morris’s guild socialism, Dewey’s education for democracy, and the syndicalism of French and Spanish anarchists.

Paul Goodman dmn September 9 1911 August 2 1972 was an American novelist playwright ..

a 1962 book of essays on social issues by Paul Goodman

Goodman always maintained that these prophetic ideas were nothing new, familiar enough in the international anarchist tradition, and implicit in the Jeffersonian radical democracy upon which the United States was founded. He saw himself as neither an expert nor even a political person, but as a who had something to say because he approached matters not from the distance of the specialist or the generalist, but concretely and holistically—up close, fully engaged, his own world at stake. He rarely did on any subject—he paid attention. In the Reader’s opening selection, his 1962 preface to Utopian Essays and Practical Proposals, Goodman responded to reviewers who were calling him —that is, the topics of these and of the four other books he published that same year:

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In another well-known example of the more tendentious mainstream social science, Daniel Bell's The Coming of Post-Industrial Society(1974), the predictive and utopian are subsumed into a supposedly structural analysis. But patently, Bell's sophisticated defense of "rational functionalism" serves as apologia for his utopian concept of elitist guardian rule by intellectual technocrats. He positively projects the dominance of technological bureaucracies in what libertarians must view as one of the more nasty, and probable, dystopias around, since it seems to be the implicit program of a good many. When Bell went on to further justify this technocracy in his more polemical The Cultural Contradictions of Capitalism (1976, 1978), the issue becomes, as in so much ideological dispute these days, one of culture rather more than of economics and politics. Rightly pointing to major disparities in the prevalent educated attitudes about business, government, and ways of living, he went on to condemn critical modernist culture and allied sensibility as undermining the "functional rationalism" which must rule. The utopianism is unadmitted but clear in the self-aggrandizing effort to give supremacy to the conservative, but endlessly manipulative, consciousness needed for the rising technocracy and its true order.