Way Station (1963)
Context: His mind went back to that strange business of the spiritual force and the even stranger machine which had been built eons ago, by means of which the galactic people were able to establish contact with the force. There was a name for that machine, but there was no word in the English language which closely approximated it. "Talisman" was the closest, but Talisman was too crude a word. Although that had been the word that Ulysses had used when, some years ago, they had talked of it.
Ch. 12
As quoted in The Early Years of the Saturday Club, 1855-1870 (1918) by Edward Waldo Emerson.
Source: Way Station (1963), Ch. 33
Context: There is a certain rapport, a sensitivity — I don't know how to say it — that forms a bridge between this strange machine and the cosmic spiritual force. It is not the machine, itself, you understand, that reaches out and taps the spiritual force. It is the living creature's mind, aided by the mechanism, that brings the force to us.
Source: A Bachelor's Establishment (1842), Ch. I.
Context: A grocer is drawn to his business by an attracting force quite equal to the repelling force which drives artists away from it. We do not sufficiently study the social potentialities which make up the various vocations of life. It would be interesting to know what determines one man to be a stationer rather than a baker; since, in our day, sons are not compelled to follow the calling of their fathers, as they were among the Egyptians.
Civil-suit deposition against the Herring-Curtiss Company (1909), reported in The Dayton News (31 May 1912) http://home.dayton.lib.oh.us/archives/wbcollection/wbscrapbooks1/WBScrapbooks10079.html
Context: My brother and I became seriously interested in the problem of human flight in 1899... We knew that men had by common consent adopted human flight as the standard of impossibility. When a man said, “It can’t be done; a man might as well try to fly,” he was understood as expressing the final limit of impossibility. Our own growing belief that man might nevertheless learn to fly was based on the idea that while thousands of the most dissimilar body structures, such as insects, fish, reptiles, birds and mammals, were flying every day at pleasure, it was reasonable to suppose that man might also fly... We accordingly decided to write to the Smithsonian Institution and inquire for the best books relating to the subject.... Contrary to our previous impression, we found that men of the very highest standing in the profession of science and invention had attempted to solve the problem... But one by one, they had been compelled to confess themselves beaten, and had discontinued their efforts. In studying their failures we found many points of interest to us.
At that time there was no flying art in the proper sense of the word, but only a flying problem. Thousands of men had thought about flying machines and a few had even built machines which they called flying machines, but these were guilty of almost everything except flying. Thousands of pages had been written on the so-called science of flying, but for the most part the ideas set forth, like the designs for machines, were mere speculations and probably ninety per cent was false. Consequently those who tried to study the science of aerodynamics knew not what to believe and what not to believe. Things which seemed reasonable were often found to be untrue, and things which seemed unreasonable were sometimes true. Under this condition of affairs students were accustomed to pay little attention to things that they had not personally tested.
Source: Way Station (1963), Ch. 21
Context: It's not the machine itself that does the trick. The machine merely acts as an intermediary between the sensitive and the spiritual force. It is an extension of the sensitive. It magnifies the capability of the sensitive and acts as a link of some sort. It enables the sensitive to perform his function.
Silence is a Commons (1982)
Context: Machines which ape people are tending to encroach on every aspect of people's lives, and that such machines force people to behave like machines. The new electronic devices do indeed have the power to force people to "communicate" with them and with each other on the terms of the machine. Whatever structurally does not fit the logic of machines is effectively filtered from a culture dominated by their use.
The machine-like behaviour of people chained to electronics constitutes a degradation of their well-being and of their dignity which, for most people in the long run, becomes intolerable. Observations of the sickening effect of programmed environments show that people in them become indolent, impotent, narcissistic and apolitical. The political process breaks down, because people cease to be able to govern themselves; they demand to be managed.
Source: A History of Economic Thought (1939), Chapter III, The Founders Of Political Economy, p. 123
Source: On Liberty (1859), Ch. III: Of Individuality, As One of the Elements of Well-Being
version in original Flemish (citaat van Roger Raveel, in het Vlaams): Het kosmische houdt ook mij, wel het meest van De Nieuwe Vizie [-kunstenaars] bezig: het betekent voor mij een aanvoelen van krachten in de natuur als elektriciteit, radio, radar, en van krachten die men slechts vermoedt en wetenschappelijk nog niet heeft kunnen achterhalen.
Quote of Raveel 1974, in the article 'Roger Raveel en zijn keuze uit het Museum voor Schone Kunsten in Gent' http://www.tento.be/sites/default/files/tijdschrift/pdf/OKV1975/Roger%20Raveel%20en%20zijn%20keuze%20uit%20het%20Museum%20voor%20Schone%20Kunsten%20in%20Gent.pdf, ed. Ludo Bekkers; in Dutch art-magazine 'Openbaar Kunstbezit', January-March 1975, p. 13
1970's
