View all notes
“I can’t argue the values of Odonianism with you. Not that I haven’t wanted to! I do know something about it, you know. We’re a lot closer to it, in my country, than these people are. We’re products of the same great revolutionary movement of the eighth century—we’re socialists, like you.”
“But you are archists. The State of Thu is even more centralised than the State of A-Io. One power structure controls all, the government, administration, police, army, education, laws, trades, manufactures. And you have the money economy.”
“A money economy based on the principle that each worker is paid as he deserves, for the value of his labour—not by capitalists whom he’s forced to serve, but by the state of which he’s a member!”
“Does he establish the value of his own labour?”
meant to be the Soviet Union I suppose. not a bad critique
“[...] anywhere that function demands expertise and a stable institution. But that stability gives scope to the authoritarian impulse. In the early years of the Settlement we were aware of that, on the lookout for it. People discriminated very carefully then between administering things and governing people. They did it so well that we forgot that the will to dominance is as central in human beings as the impulse to mutual aid is, and has to be trained in each individual, in each new generation. Nobody’s born an Odonian any more than he’s born civilized! But we’ve forgotten that. We don’t educate for freedom. Education, the most important activity of the social organism, has become rigid, moralistic, authoritarian. Kids learn to parrot Odo’s words as if they were laws—the ultimate blasphemy!”
reminds me of a point in The Diamond Age, and also in Cory Doctorow's Down and Out in the Magic Kingdom, about the limitations (lacunae?) of integenerational transmission
Intimacy after long solitude, the abruptness of joy, tried both Shevek’s stability and Takver’s. In the first few decads he had wild swings of elation and anxiety; she had fits of temper. Both were oversensitive and inexperienced. The strain did not last, as they became experts in each other. Their sexual hunger persisted as passionate delight, their desire for communion was daily renewed because it was daily fulfilled.
It was now clear to Shevek, and he would have thought it folly to think otherwise, that his wretched years in this city had all been part of his present great happiness, because they had led up to it, prepared him for it. Everything that had happened to him was part of what was happening to him now. Takver saw no such obscure concatenations of effect/cause/effect, but then she was not a temporal physicist. She saw time naïvely as a road laid out. You walked ahead, and you got somewhere. If you were lucky, you got somewhere worth getting to.
But when Shevek took her metaphor and recast it in his terms, explaining that, unless the past and the future were made part of the present by memory and intention, there was, in human terms, no road, nowhere to go, she nodded before he was half done. “Exactly,” she said. “That’s what I was doing these last four years. It isn’t all luck. Just partly.”
so pretty !!
“If you can see a thing whole,” he said, “it seems that it’s always beautiful. Planets, lives. . . . But close up, a world’s all dirt and rocks. And day to day, life’s a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the earth is, is to see it as the moon. The way to see how beautiful life is, is from the vantage point of death.”
It was the first really warm day of spring. The fields were green, and flashed with water. On the pasture lands each stock beast was accompanied by her young. The infant sheep were particularly charming, bouncing like white elastic balls, their tails going round and round. In a pen by himself the herd sire, ram or bull or stallion, heavy-necked, stood potent as a thundercloud, charged with generation. Gulls swept over brimming ponds, white over blue, and white clouds brightened the pale blue sky. The branches of orchard trees were tipped with red, and a few blossoms were open, rose and white. Watching from the train window Shevek found his restless and rebellious mood ready to defy even the day’s beauty. It was an unjust beauty. What had the Urrasti done to deserve it? Why was it given to them, so lavishly, so graciously, and so little, so very little, to his own people?
I’m thinking like an Urrasti, he said to himself. Like a damned propertarian. As if deserving meant anything. As if one could earn beauty, or life! He tried to think of nothing at all, to let himself be borne forward and to watch the sunlight in the gentle sky and the little sheep bouncing in the fields of spring.
"[...] The baby, again, the animal, they don’t see the difference between what they do now and what will happen because of it. They can’t make a pulley, or a promise. We can. Seeing the difference between now and not now, we can make the connection. And there morality enters in. Responsibility. To say that a good end will follow from a bad means is just like saying that if I pull a rope on this pulley it will lift the weight on that one. To break a promise is to deny the reality of the past; therefore it is to deny the hope of a real future. If time and reason are functions of each other, if we are creatures of time, then we had better know it, and try to make the best of it. To act responsibly.”
Shevek
But when a direction is chosen freely and followed wholeheartedly, it may seem that all things further the going. So the possibility and actuality of separation often served to strengthen the loyalty of partners. To maintain genuine spontaneous fidelity in a society that had no legal or moral sanctions against infidelity, and to maintain it during voluntarily accepted separations that could come at any time and might last years, was something of a challenge. But the human being likes to be challenged, seeks freedom in adversity.
sob
While he got hungrier, while the train sat hour after hour on the siding between a scarred and dusty quarry and a shut-down mill, he had grim thoughts about the reality of hunger, and about the possible inadequacy of his society to come through a famine without losing the solidarity that was its strength. It was easy to share when there was enough, even barely enough, to go round. But when there was not enough? Then force entered in; might making right; power, and its tool, violence, and its most devoted ally, the averted eye.
On Anarres he had chosen, in defiance of the expectations of his society, to do the work he was individually called to do. To do it was to rebel: to risk the self for the sake of society.
Here on Urras, that act of rebellion was a luxury, a self-indulgence. To be a physicist in A-Io was to serve not society, not mankind, not the truth, but the State.
On his first night in this room he had asked them, challenging and curious, “What are you going to do with me?” He knew now what they had done with him. Chifoilisk had told him the simple fact. They owned him. He had thought to bargain with them, a very naïve anarchist’s notion. The individual cannot bargain with the State. The State recognizes no coinage but power: and it issues the coins itself.
that famous quote
They were face to face now, but they had not touched.
“Is it what you need, then?”
“Yes. The bond. The chance.”
“Now—for life?”
“Now and for life.”
Life, said the stream of quick water down on the rocks in the cold dark.
i know this is so cheesy but the last line just kills me