Jean Baudrillard once suggested an important correction to classical Marxism: exchange value is not, as Marx had it, a distortion of a commodity’s underlying use value; use value, instead, is a fiction created by exchange value. In the same way, systems of accreditation do not assess merit; merit is a fiction created by systems of accreditation. Like the market for skin care products, the market for credentials is inexhaustible: as the bachelor’s degree becomes democratized, the master’s degree becomes mandatory for advancement. Our elaborate, expensive system of higher education is first and foremost a system of stratification, and only secondly — and very dimly — a system for imparting knowledge.
Creative types, we suspect, are supposed to struggle. Artists themselves often romanticize their fraught early years: Patti Smith’s memoir “Just Kids” and the various versions of the busker’s tale “Once” show how powerful this can be. But these stories often stop before the reality that follows artistic inspiration begins: Smith was ultimately able to commit her life to music because of a network of clubs, music labels and publishers. And however romantic life on the edge seems when viewed from a distance, “Once’s” Guy can’t keep busking forever.
Yes, the Internet makes it possible to connect artists directly to fans and patrons. There are stories of fans funding the next album by a favorite musician — but those musicians, as well, acquired that audience in part through the now-melted creative-class infrastructure that boosted Smith. And yes, there have been success stories on Kickstarter, as well — but even Kickstarter accepts just 60 percent of all proposals, and only about 43 percent of those end up being crowd-funded.
Our image of the creative class comes from a strange mix of sources, among them faux-populist politics, changing values, technological rewiring, and the media’s relationship to culture – as well as good old-fashioned American anti-intellectualism.
There were many moments where [Trinity Wall Street Rector James] Cooper was unsure and unclear. And that’s all right, really because he’s human. But he’s a human who gets an annual package of over 1 million dollars. He sanctions teach-ins and gives lip service to the values of OWS. Is this how Wall Street and the corporate ethos has corrupted The Episcopal Church? I know of golden parachutes given to failing rectors, but are we seeing right in front of us the phenomenon exemplified during the administration of Bush 43 – that of ”failing upwards”? (Heckuva job Brownie!)
Cooper not only unleashed the brutal berserker of our so-called justice machine, he did nothing to stop it. He said nothing about the violence done to OWS nor about the violence done to people gathered around Duarte Square on December 17th. Beatings done in his name. …
The first sentencing was alphabetical and the most harsh. Mark Adams, a sweet spirit, comrade of everyone in OWS got 45 days in Rikers. Forty five days for clipping a chain link fence and trespassing on property that never really belonged to Trinity Wall Street in the first place.
There’s a scene in this movie that involves an ax fight between the young Mr. Lincoln and a slave-trading vampire mastermind, set amid a stampeding herd of horses, who are alternately used as conveyances, obstacles and weapons.
There is not one human being who, above a certain elementary level of consciousness, does not exhaust himself in trying to find formulas or attitudes that will give his existence the unity it lacks. Appearance and action, the dandy and the revolutionary, all demand unity in order to exist, and in order to exist on this earth. As in those moving and unhappy relationships which sometimes survive for a very long time because one of the partners is waiting to find the right word, action, gesture, or situation which will bring his adventure to an end on exactly the right note, so everyone proposes and creates for himself the final word. It is not sufficient to live, there must be a destiny that does not have to wait for death. It is therefore justifiable to say that man has an idea of a better world than this. But better does not mean different, it means unified. This passion which lifts the mind above the commonplaces of a dispersed world, from which it nevertheless cannot free itself, is the passion for unity. It does not result in mediocre efforts to escape, however, but in the most obstinate of demands. Religion or crime, every human endeavor in fact, finally obeys this unreasonable desire and claims to give life a form it does not have. The same impulse, which can lead to the adoration of the heavens or the destruction of man, also leads to creative literature, which derives its serious content from this source.