Essays of tutorial instructional support of paul goodman pp.
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?