/lit/ - Literature

>A certain gesture of manliness, be it one’s own, be it that of another, deserves mistrust. It expresses independence, surety of the power of command, the silent conspiracy of all men with each other... The archetype for this is the good looking man in a smoking jacket, who enters his bachelor’s pad alone one late evening, turns on the indirect lighting, and pours a whisky-soda: the carefully recorded fizzing of the mineral water says what the arrogant mouth does not; that he despises whatever does not smell of smoke, leather and shaving cream – above all, women, and for that very reason they swarm all over him. For him, the pinnacle of human relations is the club, the site of a respect founded on a considerate inconsiderateness. The joys of such men, or on the contrary of their models, which hardly anyone alive really matches, for human beings are always better than their culture, have altogether something of the latent act of violence. By all appearances, this is threatened to others, though he has long since had no need to do so, sprawled on his easy chair. In truth it is past violence against himself. If all pleasure sublates earlier displeasure [Unlust], then here displeasure is raised – as pride in bearing it – unmediated, untransformed, stereotypically into pleasure: unlike wine, every glass of whiskey, every puff on the cigar still recalls the reluctance, which it must have cost the organism, to accustom itself to such powerful stimuli. According to their own constitution, the he-men would thus be what they are usually presented as in film scripts, masochists. The lie is concealed in their sadism, and it is as liars that they truly become sadists, agents of repression. That lie is nothing other than repressed homosexuality, which emerges as the only approved form of what is heterosexual. In Oxford one can differentiate between two kinds of students: the “tough guys” [in English in original] and the intellectuals; the latter are equated almost without further ado to those who are effeminate. There is a great deal of evidence that the ruling class polarizes itself according to these extremes on the road to dictatorship. Such disintegration is the secret of integration, of happiness of unity in the absence of happiness. In the end the “tough guys” [in English in original] are the ones who are really effeminate, who require the weaklings as their victims, in order not to admit that they are like them. Totality and homosexuality belong together. While the subject falls apart, it negates everything which is not of its own kind. The opposites of the strong man and the compliant youth fuse into a social order, which unreservedly asserts the masculine principle of domination. By making everyone, without exception – even presumed subjects – into its objects, it recoils into total passivity, virtually into what is feminine.

What did Adorno mean by this?

>A certain gesture of manliness, be it one’s own, be it that of another, deserves mistrust. It expresses independence, surety of the power of command, the silent conspiracy of all men with each other... The archetype for this is the good looking man in a smoking jacket, who enters his bachelor’s pad alone one late evening, turns on the indirect lighting, and pours a whisky-soda: the carefully recorded fizzing of the mineral water says what the arrogant mouth does not; that he despises whatever does not smell of smoke, leather and shaving cream – above all, women, and for that very reason they swarm all over him. For him, the pinnacle of human relations is the club, the site of a respect founded on a considerate inconsiderateness. The joys of such men, or on the contrary of their models, which hardly anyone alive really matches, for human beings are always better than their culture, have altogether something of the latent act of violence. By all appearances, this is threatened to others, though he has long since had no need to do so, sprawled on his easy chair. In truth it is past violence against himself. If all pleasure sublates earlier displeasure [Unlust], then here displeasure is raised – as pride in bearing it – unmediated, untransformed, stereotypically into pleasure: unlike wine, every glass of whiskey, every puff on the cigar still recalls the reluctance, which it must have cost the organism, to accustom itself to such powerful stimuli. According to their own constitution, the he-men would thus be what they are usually presented as in film scripts, masochists. The lie is concealed in their sadism, and it is as liars that they truly become sadists, agents of repression. That lie is nothing other than repressed homosexuality, which emerges as the only approved form of what is heterosexual. In Oxford one can differentiate between two kinds of students: the “tough guys” [in English in original] and the intellectuals; the latter are equated almost without further ado to those who are effeminate. There is a great deal of evidence that the ruling class polarizes itself according to these extremes on the road to dictatorship. Such disintegration is the secret of integration, of happiness of unity in the absence of happiness. In the end the “tough guys” [in English in original] are the ones who are really effeminate, who require the weaklings as their victims, in order not to admit that they are like them. Totality and homosexuality belong together. While the subject falls apart, it negates everything which is not of its own kind. The opposites of the strong man and the compliant youth fuse into a social order, which unreservedly asserts the masculine principle of domination. By making everyone, without exception – even presumed subjects – into its objects, it recoils into total passivity, virtually into what is feminine.

What did Adorno mean by this?

>A certain gesture of manliness, be it one’s own, be it that of another, deserves mistrust. It expresses independence, surety of the power of command, the silent conspiracy of all men with each other... The archetype for this is the good looking man in a smoking jacket, who enters his bachelor’s pad alone one late evening, turns on the indirect lighting, and pours a whisky-soda: the carefully recorded fizzing of the mineral water says what the arrogant mouth does not; that he despises whatever does not smell of smoke, leather and shaving cream – above all, women, and for that very reason they swarm all over him. For him, the pinnacle of human relations is the club, the site of a respect founded on a considerate inconsiderateness. The joys of such men, or on the contrary of their models, which hardly anyone alive really matches, for human beings are always better than their culture, have altogether something of the latent act of violence. By all appearances, this is threatened to others, though he has long since had no need to do so, sprawled on his easy chair. In truth it is past violence against himself. If all pleasure sublates earlier displeasure [Unlust], then here displeasure is raised – as pride in bearing it – unmediated, untransformed, stereotypically into pleasure: unlike wine, every glass of whiskey, every puff on the cigar still recalls the reluctance, which it must have cost the organism, to accustom itself to such powerful stimuli. According to their own constitution, the he-men would thus be what they are usually presented as in film scripts, masochists. The lie is concealed in their sadism, and it is as liars that they truly become sadists, agents of repression. That lie is nothing other than repressed homosexuality, which emerges as the only approved form of what is heterosexual. In Oxford one can differentiate between two kinds of students: the “tough guys” [in English in original] and the intellectuals; the latter are equated almost without further ado to those who are effeminate. There is a great deal of evidence that the ruling class polarizes itself according to these extremes on the road to dictatorship. Such disintegration is the secret of integration, of happiness of unity in the absence of happiness. In the end the “tough guys” [in English in original] are the ones who are really effeminate, who require the weaklings as their victims, in order not to admit that they are like them. Totality and homosexuality belong together. While the subject falls apart, it negates everything which is not of its own kind. The opposites of the strong man and the compliant youth fuse into a social order, which unreservedly asserts the masculine principle of domination. By making everyone, without exception – even presumed subjects – into its objects, it recoils into total passivity, virtually into what is feminine.

What did he mean by this?

>A certain gesture of manliness, be it one’s own, be it that of another, deserves mistrust. It expresses independence, surety of the power of command, the silent conspiracy of all men with each other... The archetype for this is the good looking man in a smoking jacket, who enters his bachelor’s pad alone one late evening, turns on the indirect lighting, and pours a whisky-soda: the carefully recorded fizzing of the mineral water says what the arrogant mouth does not; that he despises whatever does not smell of smoke, leather and shaving cream – above all, women, and for that very reason they swarm all over him. For him, the pinnacle of human relations is the club, the site of a respect founded on a considerate inconsiderateness. The joys of such men, or on the contrary of their models, which hardly anyone alive really matches, for human beings are always better than their culture, have altogether something of the latent act of violence. By all appearances, this is threatened to others, though he has long since had no need to do so, sprawled on his easy chair. In truth it is past violence against himself. If all pleasure sublates earlier displeasure [Unlust], then here displeasure is raised – as pride in bearing it – unmediated, untransformed, stereotypically into pleasure: unlike wine, every glass of whiskey, every puff on the cigar still recalls the reluctance, which it must have cost the organism, to accustom itself to such powerful stimuli. According to their own constitution, the he-men would thus be what they are usually presented as in film scripts, masochists. The lie is concealed in their sadism, and it is as liars that they truly become sadists, agents of repression. That lie is nothing other than repressed homosexuality, which emerges as the only approved form of what is heterosexual. In Oxford one can differentiate between two kinds of students: the “tough guys” [in English in original] and the intellectuals; the latter are equated almost without further ado to those who are effeminate. There is a great deal of evidence that the ruling class polarizes itself according to these extremes on the road to dictatorship. Such disintegration is the secret of integration, of happiness of unity in the absence of happiness. In the end the “tough guys” [in English in original] are the ones who are really effeminate, who require the weaklings as their victims, in order not to admit that they are like them. Totality and homosexuality belong together. While the subject falls apart, it negates everything which is not of its own kind. The opposites of the strong man and the compliant youth fuse into a social order, which unreservedly asserts the masculine principle of domination. By making everyone, without exception – even presumed subjects – into its objects, it recoils into total passivity, virtually into what is feminine.

What did Adorno mean by this?

>A certain gesture of manliness, be it one’s own, be it that of another, deserves mistrust. It expresses independence, surety of the power of command, the silent conspiracy of all men with each other... The archetype for this is the good looking man in a smoking jacket, who enters his bachelor’s pad alone one late evening, turns on the indirect lighting, and pours a whisky-soda: the carefully recorded fizzing of the mineral water says what the arrogant mouth does not; that he despises whatever does not smell of smoke, leather and shaving cream – above all, women, and for that very reason they swarm all over him. For him, the pinnacle of human relations is the club, the site of a respect founded on a considerate inconsiderateness. The joys of such men, or on the contrary of their models, which hardly anyone alive really matches, for human beings are always better than their culture, have altogether something of the latent act of violence. By all appearances, this is threatened to others, though he has long since had no need to do so, sprawled on his easy chair. In truth it is past violence against himself. If all pleasure sublates earlier displeasure [Unlust], then here displeasure is raised – as pride in bearing it – unmediated, untransformed, stereotypically into pleasure: unlike wine, every glass of whiskey, every puff on the cigar still recalls the reluctance, which it must have cost the organism, to accustom itself to such powerful stimuli. According to their own constitution, the he-men would thus be what they are usually presented as in film scripts, masochists. The lie is concealed in their sadism, and it is as liars that they truly become sadists, agents of repression. That lie is nothing other than repressed homosexuality, which emerges as the only approved form of what is heterosexual. In Oxford one can differentiate between two kinds of students: the “tough guys” [in English in original] and the intellectuals; the latter are equated almost without further ado to those who are effeminate. There is a great deal of evidence that the ruling class polarizes itself according to these extremes on the road to dictatorship. Such disintegration is the secret of integration, of happiness of unity in the absence of happiness. In the end the “tough guys” [in English in original] are the ones who are really effeminate, who require the weaklings as their victims, in order not to admit that they are like them. Totality and homosexuality belong together. While the subject falls apart, it negates everything which is not of its own kind. The opposites of the strong man and the compliant youth fuse into a social order, which unreservedly asserts the masculine principle of domination. By making everyone, without exception – even presumed subjects – into its objects, it recoils into total passivity, virtually into what is feminine.

What did Adorno mean by this?

>>17997574
What would he know of what goes on in the minds of the "tough guys"?