Seven blunders of the world that lead to violence: wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, worship without sacrifice, politics without principle.
A little Learning is a dang’rous Thing;
Drink deep, or taste not the Pierian Spring:
There shallow Draughts intoxicate the Brain,
And drinking largely sobers us again.
Fir’d at first Sight with what the Muse imparts,
In fearless Youth we tempt the Heights of Arts,
While from the bounded Level of our Mind,
Short Views we take, nor see the lengths behind,
But more advanc’d, behold with strange Surprize
New, distant Scenes of endless Science rise!
So pleas’d at first, the towring Alps we try,
Mount o’er the Vales, and seem to tread the Sky;
Th’ Eternal Snows appear already past,
And the first Clouds and Mountains seem the last:
But those attain’d, we tremble to survey
The growing Labours of the lengthen’d Way,
Th’ increasing Prospect tires our wandering Eyes,
Hills peep o’er Hills, and Alps on Alps arise!
-From An Essay on Criticism
We are social creatures to the inmost centre of our being. The notion that one can begin anything at all from scratch, free from the past, or unindebted to others, could not conceivably be more wrong.
I live in the Managerial Age, in a world of “Admin.” The greatest evil is not now done in those sordid “dens of crime” that Dickens loved to paint. It is not done even in concentration camps and labour camps. In those we see its final result. But it is conceived and ordered (moved, seconded, carried, and minuted) in clean, carpeted, warmed and well-lighted offices, by quiet men with white collars and cut fingernails and smooth-shaven cheeks who do not need to raise their voices. Hence, naturally enough, my symbol for Hell is something like the bureaucracy of a police state or the office of a thoroughly nasty business concern.
[From the Preface] The Screwtape Letters
The white-collar people slipped quietly into modern society. Whatever history they have had is a history without events; whatever common interests they have do not lead to unity; whatever future they have will not be of their own making. If they aspire at all it is to a middle course, at a time when no middle course is available, and hence to an illusory course in an imaginary society. Internally, they are split, fragmented; externally, they are dependent on larger forces. Even if they gained the will to act, their actions, being unorganized, would be less a movement than a tangle of unconnected contests. As a group, they do not threaten anyone; as individuals, they do not practice an independent way of life.
By examining white-collar life, it is possible to learn something about what is becoming more typically ‘American” than the frontier character probably ever was. What must be grasped is the picture of society as a great salesroom, an enormous file, an incorporated brain, a new universe of management and manipulation. By understanding these diverse white-collar worlds, one can also understand better the shape and meaning of modern society as a whole, as well as the simple hopes and complex anxieties that grip all the people who are sweating it out in the middle of the twentieth century.
When white-collar people get jobs, they sell not only their time and energy but their personalities as well. They sell by the week or month their smiles and their kindly gestures, and they must practice the prompt repression of resentment and aggression. For these intimate traits are of commercial relevance and required for the more efficient and profitable distribution of goods and services. Here are the new little Machiavellians, practicing their personable crafts for hire and for the profit of others, according to rules laid down by those above them.
White Collar: The American Middle Classes, 1951.