In the last analysis, provincialism is your belief in yourself, in your neighborhood, in your reality. It is patriotism without belligerence. Convincing cases have been made to show that all great art is provincial in the sense of reflecting a place, a time, and a Zeitgeist.— Richard M. Weaver
The most colorful Richard M. Weaver quotes that are proven to give you inner joy
The home was a school. Farm and cabin households, though bookless save for the Family Bible and The Sacred Harp, taught the girls to spin, weave, quilt, cook, sew, and mind their manners; the boys to wield gun, ax, hammer and saw, to ride, plow, sow and reap, and to be men. Nobody need ever be bored. Amusement did not have to be bought.
When you're on the wrong road, sometimes the most progressive man is the one who goes backwards first. As long as there are such people, hope lies in our future.
Chivalry - ...a romantic idealism closely related to Christianity, which makes honor the guiding principle of conduct. Connected with this is the ancient concept of the gentleman.
It is likely ... that human society cannot exist without some source of sacredness. Those states which have sought openly to remove it have tended in the end to assume divinity themselves.
Education is a process by which the individual is developed into something better than he would have been without it. ... The very though seems in a way the height of presumption. For one thing, it involves the premise that some human beings can be better than others.
Until the world perceives that "good" cannot be applied to a thing because it is our own, and "bad" because it is another's, there is no prospect of realizing community.
Try to imagine a man setting out for the day without a single prejudice.
... Inevitably he would be in a state of paralysis. He could not get up in the morning, or choose his necktie, or make his way to the office, ... or, to come right down to the essence of the thing, even maintain his identity.
The most important thing about the gentleman was that he was an idealist.
... He was bred up to a code of self-restraint which taught resistance to pragmatic temptation. He was definitely a man of sentiment, who refused to put matters on a basis of materialism and self-aggrandizement.
One of the most important revelations about a period comes in its theory of language, for that informs us whether language is viewed as a bridge to the noumenal or as a body of fictions convenient for grappling with transitory phenomena.
[The South] is ****ed for its virtues and praised for its faults, and there are those who wish its annihilation. But most revealing of all is the fear that it gestates the revolutionary impulse of our future.
Beneath the surface of repartee and mock seriousness, [Plato's Phaedrus] is asking whether we ought to prefer a neuter form of speech to the kind which is ever getting us aroused over things and provoking an expense of spirit.
The modern state does not comprehend how anyone can be guided by something other than itself. In its eyes pluralism is treason.
Drill in exact translation is an excellent way of disposing the mind against that looseness and exaggeration with which the sensationalists have corrupted our world. If schools of journalism knew their business, they would graduate no one who could not render the Greek poets.
Respecters of private property are really obligated to oppose much that is done today in the name of private enterprise, for corporate organization and monopoly are the very means whereby property is casting aside its privacy.
Man is constantly being assured that he has more power than ever before in history, but his daily experience is one of powerlessness. ... If he is with a business organization, the odds are great that he has sacrificed every other kind of independence in return for that dubious one known as financial.
The prevailing conception is that education must be such as will enable one to acquire enough wealth to live on the plane of the bourgeoisie. That kind of education does not develop the aristocratic virtues. It neither encourages reflection nor inspires reverence for the good.
...knowledge of material reality is the knowledge of death.
Absorption in ease is one of the most reliable signs of present or impending decay.
The typical modern has the look of the hunted.
In any piece of rhetorical discourse, one rhetorical term overcomes another rhetorical term only by being nearer to the term which stands ultimate. There is some ground for calling a rhetorical education necessarily aristocratic education in that the rhetorician has to deal with an aristocracy of notions.
The true religion, it is said, is service to mankind;
but this service seems to take the form of securing for him an unconditional victory over nature. Now this attitude is impious, for, as has been noted, it violates the belief that creation or nature is fundamentally good, that the ultimate reason for its laws is a mystery, and that acts of defiance such as are daily celebrated by the newspapers are subversive of cosmos.
We cannot be too energetic in reminding our nihilists and positivists that this is a world of action and history.
The prevailing attitude towards nature is that form of heresy which denies substance and, in doing so, denies the rightfulness of creation. We have said - to the point of repletion, perhaps - that man is not to take his patterns from nature; but neither is he to waste himself in seeking to change her face.
The conclusion, so vexatious to democracy, that wisdom and not popularity qualifies for rule may be forced upon us by the peril in atomic energy.
Since we want not emancipation from impulse but clarification of impulse, the duty of rhetoric is to bring together action and understanding into a whole that is greater than scientific perception.
Life without prejudice, were it ever to be tried, would soon reveal itself to be a life without principle.
Man ... feels lost without the direction-finder provide by progress.
Man is an organism, not a mechanism; and the mechanical pacing of his life does harm to his human responses, which naturally follow a kind of free rhythm.
The realization that just as no action is really indifferent, so no utterance is without its responsibility introduces, it is true, a certain strenuosity into life.
Many of us who read the literature of social science as laymen are conscious of being admitted at a door which bears the watchword "scientific objectivity" and of emerging at another door which looks out upon a variety of projects for changing, renovating, or revolutionizing society. In consequence, we feel the need of a more explicit account of how the student of society passes from facts to values or statements of policy.
In recognizing that words have power to define and to compel, the semanticists are actually testifying to the philosophic quality of language which is the source of their vexation. In an attempt to get rid of that quality, they are looking for some neutral means which will be a nonconductor of the current called "emotion" and its concomitant of evaluation.
The most likely way to kill a tradition is to over-formalize it, which is to carry it on in the same way after everyone has ceased to defer to it. The way to revive it is to show that it has grown out of and is still related to our most cherished values. But this requires radical insight and the stripping away of many things which are mere accretions.
The issue ultimately involved is whether there is a source of truth higher than, and independent of, man; and the answer to the question is decisive for one’s view of the nature and destiny of man.
The complete man, then, is the "lover" added to the scientist; the rhetorician to the dialectician.
No society is healthy which tells its members to take no thought of the morrow because the state underwrites their future.
contempt for the degradation of specialization and pedantry.
Specialization develops only part of a man; a man partially developed is deformed.
Ideas have consequences.
The disappearance of the heroic ideal is always accompanied by the growth of commercialism. There is a cause-and-effect relationship here, for the man of commerce is by the nature of things a relativist; his mind is constantly on the fluctuating values of the marketplace, and there is no surer way to fail than to dogmatize and moralize about things.
Neuter discourse is a false idol.
When we affirm that philosophy begins with wonder , we are affirming in effect that sentiment is prior to reason .
Life without prejudice, were it ever to be tried, would soon reveal itself to be a life without principle. For prejudices, as we have seen earlier, are often built-in principles. They are the extract which the mind has made of experience.
Now, with the general decay of religious faith , it is the scientists who must speak ex cathedra, whether they wish to or not.
The hero can never be a relativist.
Before the age of adulteration it was held that behind each work there stood some conception of its perfect execution. It was this that gave zest to labor and served to measure the degree of success.
The modern position seems only another manifestation of egotism, which develops when man has reached a point at which he will no longer admit the rights to existence of things not of his own contriving.
The word is a sort of deliverance from the shifting world of appearances.
The central teaching of the New Testament is that those who accept the word acquire wisdom and at the same time some identification with the eternal.
In proportion as man approaches the outer rim, he becomes lost in details, and the more he is preoccupied with details, the less he can understand them.
To one completely committed to this realm of becoming, as are the empiricists, the claim to apprehend verities is a sign of psychopathology. Probably we have here but a highly sophisticated expression of the doctrine that ideals are hallucination and that the only normal, sane person is the healthy extrovert, making instant, instinctive adjustments to the stimuli of the material world.