Culture as Politics. Christopher Caudwell

Чтение книги онлайн.

СКАЧАТЬ In proportion as he became a prophet, preaching a gospel intellectually, he departed from that goal.

      How did he come to make first the initial sortie in favour of feeling, and then the contradictory error, deserting art for preaching? He came to the first conclusion because feeling is impoverished by modern bourgeois culture. Social relations, by ceasing to be between man and man and adhering to a thing, become emptied of tenderness. Man feels himself deprived of love. His whole instinct revolts against this. He feels a vast maladaption to his environment. Lawrence perceives this clearly when he talks about the repression of the societal instinct.

      But things have gone so far that no tinkering with social relations, no adaptation of the instincts to the environment by means of art, will cure this. Social relations themselves must be rebuilt. The artist is bound for the sake of his integrity to become thinker and revolutionary. Lawrence therefore was bound not to be content with pure art, with widening feeling consciousness in the old circle. He had to try and recast social relations and proceed to a solution. But there is only one revolutionary solution. Social relations must be altered, not so as to contract consciousness but so as to widen it. The higher feeling must be found, not in a lower but as always in a higher level of culture.

      Naturally consciousness seems in bourgeois culture now, as in all periods of decay, full of defects with which being struggles, and this seems like unconsciousness crippled by consciousness. Those defects in bourgeois social relations all arise from the cash nexus which replaces all other social ties, so that society seems held together, not by mutual love or tenderness or obligation, but simply by profit. Money makes the bourgeois world go round and this means that selfishness is the hinge on which bourgeois society turns, for money is a dominating relation to an owned thing. This commercialisation of all social relations invades the most intimate of emotions, and the relations of the sexes are affected by the differing economic situations of man and woman. The notion of private property, aggravated by its importance and overwhelming power in bourgeois relations, extends to love itself. Because economic relations in capitalism are simply each man struggling for himself in the impersonal market, the world seems torn apart with the black forces of envy, covetousness and hate, which mix with and make ambivalent even the most ‘altruistic’ emotions.

      But it is simplifying the drama to make it a struggle between contemporary consciousness and old being. It is a conflict between productive relations and productive powers, between the contemporary formulations of consciousness, and all the possibilities of future being including consciousness latent in society and struggling to be released from their bonds. Bourgeois defects are implicit in bourgeois civilisation and therefore in bourgeois consciousness. Hence man wants to turn against the intellect, for it seems that the intellect is his enemy, and indeed it is, if by intellect we mean the bourgeois intellect. But it can only be fought with intellect. To deny intellect is to assist the forces of conservatism. In hundreds of diverse forms we see to-day the useless European revolt against intellectualism.

      In any civilisation the role of consciousness is to modify instinctive responses so that they flow smoothly into the mill of social relations and turn it. Instinct not money really turns the social mill, though in the bourgeois world instinctive relations can only operate along the money channel. Hence when social relations come to be a brake on society’s forces, there is felt a conflict between the social relations and the instincts. It seems as if the feelings were out of gear, as if the world was uncomfortable and hurt the feelings and repressed them. It seems as if the instincts, and the feelings, those products of the instincts, were being penalised by the environment, and that, therefore, the instincts and feelings must be ‘given their due’, must be exalted even if it means breaking up and abandoning the civilised environment for a more primitive one. To-day this exaltation of the instincts is seen in all demands for a return to deeper ‘feeling’ as with Lawrence, and in all worships of unconscious ‘mentation’ as with the surréalists, Hemingways, and Fascists. In individuals this mechanism is infantile regression, seen in its pathological form in the neuroses.

      Now these mechanisms involve the discovery of a real defect. Social being is held back by social consciousness; the instincts are thwarted and the feelings are made poor by the environment. But the remedy is wrong. The neurotic cannot, as we know, be cured by infantile regression. All it does for him is to secure him unconsciousness and take from him painful thoughts, at the price of a lowering of consciousness and an impoverishing of values. Civilisation cannot be cured by going back along the path to the primitive, it can only become at a lower level more unconscious of its decay. Just as the neurotic’s return to childhood solutions of problems is unhealthier than childhood, so a civilisation’s return to a primitive solution is unhealthier than primitive life itself. The very history between makes such solutions unreal. To the primitive these problems have never existed. To the regressive they have existed but he has repressed them. It is into the wilderness these people would lead us. They preach, not new vigour, but old decadence.

      What then is the cure? We know that both in the case of the neurotic and the civilisation, the cure is a more strenuous and creative act than the invalid’s relapse into the womb of that unconsciousness from which we emerged. Our task is to be performed, not in an air heavy and fetid with mysteries and dead symbolism like that of a cavern used for old obscene rites, but in the open air.

      We are not to return to the old but it is into the new we must go; and the new does not exist, we must bring it into being. The child would love to return to the womb, but it must become adult and face the strenuous and bracing tasks of life. We are not to abandon consciousness but to expand it, to deepen and purge feeling and break up and recast thought, and this new consciousness does not exist in any thing’s keeping either Mexicans or Yogis or the ‘blood’ but we must make it ourselves. In this struggle with reality in which instincts, feeling and thought all partake and interact, the instincts themselves will be changed, and emerging in consciousness as new thought and new feeling, will once again feel themselves in harmony with the new environment they have created. Social relations must be changed so that love returns to the earth and man is not only wiser but more full of emotion. This is not a task which one prophet can perform in one Gospel, but since the whole fabric of social relations are to be changed, every human being must in some sort participate in the change, be either for it or against it, and be victorious if he is for it and be defeated if he is against it.

      Why did Lawrence, faced with the problem, fail of a solution? He failed because while hating bourgeois culture he never succeeded in escaping from its limitations. Here in him, too, we see the same old lie. Man is ‘free’ in so far as his ‘free’ instincts, the ‘blood’, the ‘flesh’ are given an outlet. Man is free not through but in spite of social relations.

      If one believes this – which, as we have seen, is the deepest and most ineradicable bourgeois illusion, all others are built on this – one must, if one is hurt by bourgeois social relations, see security and freedom only in casting them off, and returning to a primitive state with less ‘constraints’. One must necessarily believe freedom and happiness can be found by one’s own individual action. One will not believe freedom and happiness can only be found through social relations, by co-operating with others to change them, but there is always something one can do, fly to Mexico, find the right woman or the right friends, and so discover salvation. One will never see the truth, that one can only find salvation for oneself by finding it for all others at the same time.

      Lawrence therefore could never escape from this essential selfishness – not a petty selfishness but the selfishness which is the pattern of bourgeois culture and is revealed in pacifism, Protestantism, and all varieties of salvation obtained by individual action. The world to which Lawrence wished to return is not really the world of primitives who are in fact bound by more rigid relations than those of bourgeois Europe. It is the old bourgeois pastoral heaven of the ‘natural man’ born everywhere in chains, which does not exist. It does not exist because it is self-contradictory, and because it is self-contradictory the bourgeois world in striving for it more clearly produces the opposite, as in moving towards an object in a mirror we move away from СКАЧАТЬ