Sennett—The Craftsman (i)

Richard Sennett
The Craftsman
(2008)

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Prologue: Man as His Own Maker

Pandora's Casket
Hannah Arendt and Robert Oppenheimer

Just after the Cuban Missile Crisis,... I ran into my teacher Hannah Arendt on the street. The missile crisis had shaken her, like everyone else, but it had also confirmed her deepest conviction. In The Human Condition, she had argued a few years previously that the engineer, or any maker of material things, is not master of his own house; politics, standing above the physical labor, has to provide the guidance. ... She wanted me to draw the right lesson: people who make things usually don't understand what they are doing.

Arendt's fear of self-destructive material invention traces back in Western culture to the Greek myth of Pandora.

Well,
if a given

fear

well and truly

traces back,

then it is not

her

fear.

And
if it is
"her" fear,
then it does not
"trace back."

i.e. We're already headed for the Genetic Fallacy. Not a great start.

Bodies and Artifacts (interlude)—Sennett's Materialism

Richard Sennett
The Craftsman
(2008)

[7] The word materialism should raise a warning flag; it has become debased, stained in recent political history by Marxism and in everyday life by consumer fantasy and greed. "Materialistic" thinking is also obscure because most of us use things like computers or automobiles that we do not understand. About "culture" the literary critic Raymond Williams once counted several hundred modern usages. This wild verbal garden divides roughly into two big beds. In one, culture stands for the arts alone, in the other it stands for the religious, political, and social beliefs that bind a people. "Material culture" too often, at least in the social sciences, slights cloth, circuit boards, or baked fish as objects worthy of regard in themselves, instead treating the shaping of such physical things as mirrors of social norms, economic interests, religious convictions—the thing in itself is discounted.

More than one thing can be true of course. This rage to understand social norms from every conceivable angle has, among other things, put beyond reproach the notion that said norms are in fact mirrored pretty much anywhere we might seek or find them. This certainly leads to things not being fully or properly considered in themselves . The above paragraph is yet another useful reiteration of the general thrust of this series. But it stops short of asking such questions as the following:

If social norms are reflected in everything, mustn't there nonetheless be vast differences among various objects' ways of mirroring?

Bodies and Artifacts (second interlude)—Arendt's Things

Christopher Lasch
The Minimal Self (1984)

Commodities are produced for immediate consumption. ... They wear out even if they are not used, since they are designed to be superseded by "new and improved" products, changing fashions, and technological innovations. ... Articles produced for use, on the other hand, without regard to their marketability, wear out only when they are literally used up. "It is this durability", Hannah Arendt once observed, "that gives the things of the world their relative independence from men who produce and use them, their 'objectivity' which makes them withstand, 'stand against' and endure, at least for a time, the voracious needs and wants of their living makers and users. From this viewpoint, the things of the world have the function of stabilizing human life, and their objectivity lies in the fact that . . . men, their everchanging nature notwithstanding, can retrieve their sameness, that is, their identity, by being related to the same chair and the same table."

(p. 31)