“The eighteenth century is full of contradictions. It is not only that its philosophical attitude wavers between rationalism and anti-rationalism, but its artistic aims are also dominated by two 122 opposite tendencies and at some times approach a strictly classicistic, at others a more unrestrained pictorial conception. And like the rationalism of the period, its classicism is also difficult to define and open to various sociological interpretations, since it is sustained alternately by courtly-aristocratic and middle-class strata of society and ends by developing into the representative artistic style of the revolutionary bourgeoisie.”

— Arnold Hauser

Source: The Social History of Art, Volume III. Rococo, Classicism and Romanticism, 1999, Chapter 5. Revolution and Art

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Arnold Hauser 34

Hungarian art historian 1892–1978

Martin Esslin (1918–2002) Playwright, theatre critic, scholar

Introduction : The absurdity of the Absurd
The Theatre of the Absurd (1961)
Context: The Theatre of the Absurd strives to express its sense of the senselessness of the human condition and the inadequacy of the rational approach by the open abandonment of rational devices and discursive thought. While Sartre or Camus express the new content in the old convention, the Theatre of the Absurd goes a step further in trying to achieve a unity between its basic assumptions and the form in which these are expressed. In some senses, the theatre of Sartre and Camus is less adequate as an expression of the philosophy of Sartre and Camus — in artistic, as distinct from philosophic, terms — than the Theatre of the Absurd.

“Once the philosophical foundation of democracy has collapsed, the statement that dictatorship is bad is rationally valid only for those who are not its beneficiaries, and there is no theoretical obstacle to the transformation of this statement into its opposite.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), p. 29.

“The more a religion is aware of its opposition in principle to economic rationalization as such, the more apt are the religion’s virtuosi to reject the world, especially its economic activities.”

Max Weber (1864–1920) German sociologist, philosopher, and political economist

Source: Sociology of Religion (1922), p. 217

“And it happened all the time that the compromise between two perfectly rational alternatives was something that made no sense at all.”

Neal Stephenson book Anathem

Source: Anathem

“Throughout the social sciences today, the dominant form of modeling is based upon the rational-choice paradigm. Game theory, in particular, is typically based upon the assumption of rational choice. In my view, the reason for the dominance of the rational-choice approach is not that scholars think it is realistic. Nor is game theory used solely because it offers good advice to a decision maker, because its unrealistic assumptions undermine much of its value as a basis for advice.”

Robert Axelrod book The Complexity of Cooperation

Introduction
The Complexity of Cooperation (1997)

“"Rationalism" is a historical concept that contains within itself a world of contradictions.”

Max Weber book The Protestant Ethic and the Spirit of Capitalism

Source: The Protestant Ethic and the Spirit of Capitalism (1905; 1920), Ch. 2 : The "Spirit" of Capitalism

“I want to stress that rationality is not a property of the individual alone, although it is usually presented that way. Rather, it gathers not only its force but also its very meaning from the social context in which it is embedded.”

Kenneth Arrow (1921–2017) American economist

1970s-1980s, "Rationality of Self and Others in an Economic System", 1986

“Critique in its many manifestations puts up a common opposition to instrumental rationality, because such a rationality can be linked to control in the human condition in a similar way to the idea of power in the control of the natural world.”

Robert L. Flood (1959) British organizational scientist

Robert L. Flood (1990) Liberating Systems Theory p. 204; as cited in: Trudi Cooper (2003) Critical Management, Critical Systems Theory And System Dynamics http://www.mngt.waikato.ac.nz/ejrot/cmsconference/2003/proceedings/orsystems/Cooper.pdf.

“The efficacy of religion lies precisely in what is not rational, philosophic or eternal; its efficacy lies in the unforeseen, the miraculous, the extraordinary.”

Henri-Frédéric Amiel (1821–1881) Swiss philosopher and poet

Bartlett's Familiar Quotations, 10th ed. (1919), Journal
Context: The efficacy of religion lies precisely in what is not rational, philosophic or eternal; its efficacy lies in the unforeseen, the miraculous, the extraordinary. Thus religion attracts more devotion according as it demands more faith,—that is to say, as it becomes more incredible to the profane mind. The philosopher aspires to explain away all mysteries, to dissolve them into light. Mystery on the other hand is demanded and pursued by the religious instinct; mystery constitutes the essence of worship, the power of proselytism. When the "cross" became the "foolishness" of the cross, it took possession of the masses.

“Reason quite properly rejects contradiction, but rationalism abhors mystery, which every heresy attempts in its own way to resolve.”

Michael Horton (theologian) (1964) American theologian

Source: Pilgrim Theology (2013), p. 177

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