It must be a great mistake to regard the civilization of the United States as a materialistic civilization,
 which is a very common assumption among the peoples of Europe and Asia.
 The Americans, and especially that aspect of American civilization that we call the
 Anglo-Saxon subculture, is constantly accused of being interested in absolutely nothing
 but material values.
 But it seems to me, on the other hand, that if you can make any really broad generalization
 about something so complicated as the civilization of the United States, that it is fundamentally
 an anti-materialistic civilization.
 Not perhaps so much by intent as in the general effect of its action, it seems dedicated almost,
 I might say, to the annihilation and destruction of the material world, and to its conversion
 into a junk heap of unimaginable dimensions.
 I travel around the country a great deal, and more and more one sees a thing that is
 called the growth of our expanding communities, an extension of something over the landscape
 that sometimes is almost indistinguishable from a rubbish heap.
 One goes down the main streets of all kinds of small towns, and it seems to be, if you
 look at it as you pass by in a car or in a train, you just see a mass of all kinds of
 higgledy-piggledy pieces of cardboard and paper, decked up with neon lights and wire
 and automotive junkyards and all sorts of parking lots and dumps of every conceivable
 type.
 Yes, there are some nice residential areas out on the corner, but by and large we seem
 to be converting the world into a dump heap, and I've called it the progressive Los Angelization
 of everywhere from Honolulu to Nantucket.
 Now what is at the root of this?
 Why is it that we don't seem to be able to adjust ourselves to the physical environment
 without destroying it?
 Why is it that in a way this culture represents in a unique fashion the law of diminishing
 returns, that our success is a failure, that we are building up, in other words, an enormous
 technological civilization which seems to promise the fulfillment of every wish almost
 at the touch of a button?
 And yet, as in so many fairy tales, when the wishes finally materialize, they're like fairy
 gold, they're not really material at all.
 In other words, so many of our products, our cars, our homes, our food, our clothing, it
 looks as if it were really the instant creation of pure thought, that is to say, it is thoroughly
 insubstantial, lacking in what the connoisseur of wine calls body.
 After all, we've made the soil incredibly productive, but its products so largely appeal
 to the eye rather than the stomach.
 People have been saying, all kinds of people have been saying, this is by no means my idea
 or my feeling, that our vegetables and fruits and above all, that symbol, our bread, is just
 a kind of visually attractive pith or foam rubber.
 And although it has all kinds of vitamins introduced into it, what I think many of us
 want of our nutriments is not so much medicine as food.
 And in so many other ways, the riches that we produce are ephemeral, and as a result
 of that we're frustrated, we're terribly frustrated.
 We feel that the only thing is to go on getting more and more.
 And as a result of that, the whole landscape begins to look like the nursery of a spoiled
 child who's got too many toys and is bored with them and throws them away as fast as
 he gets them, plays them for a few minutes.
 Also we're dedicated to a tremendous war on the material, the basic material dimensions
 of time and space.
 We want to obliterate their limitations.
 We want to get everything done as fast as possible.
 We want to convert the rhythms and the skills of work into cash, which indeed you can buy
 something with but you can't eat it.
 And then rush home to get away from work and begin the real business of life, to enjoy
 ourselves.
 And you know, for the vast majority of American families, what seems to be the real point
 of life, what you rush home to get to, is to watch an electronic reproduction of life.
 You can't touch it.
 It doesn't smell and it has no taste.
 You might think that people getting home to the real point of life in a robust material
 culture would go home to a colossal banquet or an orgy of lovemaking or a riot of music
 and dancing, but nothing of the kind.
 It turns out to be this purely passive contemplation of a twittering screen.
 As you walk through suburban areas at night, it doesn't matter in what part of the community
 it is, you see mile after mile of darkened houses with that little electronic screen
 flickering in the room.
 You're isolated, watching this thing and thus in no real communion with each other at all.
 And this isolation of people into a private world of their own is really the creation
 of a mindless crowd.
 Some time ago it occurred to me that a crowd could be defined as a group of people not
 in mutual communication.
 The crowd is a group of people that is, say, in communication with one person alone.
 I regret to say that you listening to me at this moment thereby constitute a crowd.
 We're not really in full communication with each other and naturally it's terribly difficult
 to bring about mutual communication between a large number of people.
 But that does seem to me to be the essence of a crowd and thus of a community that is
 not a community, not a real society but a juxtaposition of persons.
 Now one other thing that one notices about this anti-materialism is its lack of joy or
 I prefer to call it its lack of gaiety.
 A little while ago I was reading a book called "Motivation and Personality" by A.H.
 Maslow who's professor of psychology at Brandeis.
 And he had amassed together a very amusing set of quotations from about 13 representative
 and authoritative American psychologists.
 And they were all saying words to the effect that the main drive behind all forms of animate
 activity was the survival of the species.
 In other words, all the manifestations of life are regarded by these men as intensely
 purposive and the purpose and the value for which they strive is the value of survival.
 And Maslow commented on this, that American psychology as a result of its contact with
 the culture is over-pragmatic, over-puritan and over-purposeful.
 Textbooks on psychology have chapters on fun and gaiety or on aimless activity or on purposeless
 meandering and puttering and so on.
 And he said they are neglecting perhaps what may be one whole and even the most important
 half of life.
 In other words, it is a basic premise of the culture that life is work and it's serious.
 And herein lies its lack of joy.
 Life is real, life is earnest.
 What do we mean when we say life is serious?
 What do we mean when we differentiate work from play?
 Well, work it seems to me is what we must do in order to go on living, in order to survive.
 And play is pretty much everything else.
 But now you'll notice that in this culture, play is justified and tolerated insofar as
 it tends to make our work more efficient.
 We have the saying, "All work and no play makes Jack a dull boy."
 But that really means dull at work.
 Play is recreation, something you do to get refreshed, to go back and face the great problems
 of life.
 Now this is all very well, but that saying even to play, that play is necessary, you
 must play.
 I remember in England, we used to have the institution of compulsory games in school,
 as a result of which I developed an intense loathing for most of the games that we played,
 like cricket and football and so on.
 They were forcing you to play.
 And so in the same way, the thought that the supreme value is survival value, the thought
 in other words that it is absolutely necessary for us to go on living, is a basis for life
 which takes the joy out of life and is really contrary to life.
 I feel that the biological process that we call life, with its marvellous proliferation
 of innumerable patterns and forms, is essentially playful.
 By that I mean that it doesn't have a serious purpose beyond itself.
 It's an art form, like music and like dancing, and the point of these art forms is always
 their present unfolding, the elaboration of an intelligible design of steps and movements
 through time.
 That is not to say that their goal is the present, when you think of the present simply
 as a hairline on a watch, the immediate instant.
 The present is, that's only an abstract present.
 As for example in listening to music.
 A person who hears a melody, he doesn't hear simply a sequence of notes, he hears the steps
 between the notes.
 A tone-deaf person hears only the notes.
 What a person able to hear music hears is therefore steps in a certain order, and this
 is what this diffuse present is, what I would call the real or physical present.
 And I feel life is very much something of this nature.
 It is a play, and it is its own end.
 But now if you say to a form of play, "You must happen, you've got to go on," you immediately
 turn it into work.
 And you immediately turn it also into what we call colloquially a drag.
 Are we surviving as it our duty to survive in order that our children may go on living?
 Well if we think that, our children catch the same point of view from us, and they go
 struggling along for the sake of their children, and the whole thing becomes a fatuous progress
 to an ever-eluding future.
 And it is because, I think fundamentally, that we have this compulsive view of the necessity
 of existence that our culture is distinctly lacking in gaiety.
 Now it seems to me that this attitude rests on two further premises.
 The first is the idea of God that we inherit from the European, Protestant, and to some
 extent Catholic and Judaic background.
 This conception of God as creating the universe for the fulfillment of his purpose is a conception
 of God quite strangely lacking in either humor or joy.
 Quite some hints to the contrary in the Bible, but they haven't made very much impression.
 There is a passage in the book of Proverbs where the divine wisdom, which is God's creative
 power, is represented as playing.
 But in the King James Version it's translated rejoicing.
 Now to rejoice is something that one can do very properly.
 You can rejoice by singing the more joyous hymns.
 But that's not quite the same thing as playful joy or gaiety.
 In other words, look at our churches as symbols of our attitude to God.
 Must we not admit the fact that the vast majority, especially of small-town Protestant churches
 in the United States, are absolute triumphs of architectural gloom?
 There is nothing in the remotest bit beautiful about them.
 They have appalling windows of an indescribable brown-yellow, motley-stained glass.
 They have varnished wooden pews and pulpits and altars, and hangings of plush and usually
 a dark red or a dismal and unspeakable green.
 I've looked at so many buildings lately of an ecclesiastical nature and marveled at the
 pure ingenuity for religious ugliness that lies behind them.
 And this, you see, reflects the idea of God as a very solemn, serious Father of the Universe
 who has created the world for some purpose to which our attitude is supposed to be sort
 of as stiff as marines saluting the flag.
 Something that more or less resembles an everlasting church service.
 And in view of the kind of churches we have for the most part, of course there are exceptions,
 but in view of the kind of churches we have, this is an exceedingly gloomy prospect for
 the spending of eternity.
 But unfortunately this is the idea of God that is in the back of our minds, and the
 state of mind persists even in people who don't really believe in that kind of God anymore,
 but for whom God remains a symbol for a sort of moral idealism in the same way that Uncle
 Sam is a sort of symbol of the people of the United States.
 Now that's, I think, one root of the attitude.
 The other root of the attitude is our conception of man.
 And this conception of man has the same history because it comes from the same cultural roots
 as our conception of God.
 And this is, of course, the conception which Lance White has called the European dissociation,
 the conception of man as an unhappy amalgamation of mind and body, spirit and matter, ego and
 not-ego, subject-knower and object-known.
 And this concept of man has very curious consequences.
 I've mentioned a lot of them, but one that strikes me more and more is that it's a non-participative
 conception of man.
 By that I mean it causes us to feel ourselves as observers of life, whether that life is
 inside our own bodies or whether it's outside in the external world.
 We're observers.
 We are the subjects and all that is the object, and that is to say it confronts us, it stands
 over against us, and we're looking at it.
 And in a way this is symbolized in our whole way of life insofar as its end and object
 seems to be to confront the television screen, which is non-participative contemplation of
 something which has been impoverished in its material and physical reality, deprived of,
 say, touch and smell and taste and so on.
 And so because we have great expectations out of this contemplation, whether it be of
 television or of mundane existence, but we're not with it.
 You see, we don't believe we are our bodies.
 We say, "I have a body," and we say, "I have instincts."
 We never say, "I am a body" or "I am instincts."
 And the bodies that we allow ourselves to have are a little bit pseudo.
 I mean, they are elegant surfaces.
 The ideal body is, I mean, you know, Marilyn Monroe.
 It's an elegant surface, but it's not supposed to secrete sweat or tears.
 It's not supposed to smell at all.
 Its insides are rather improper, and one is expected to give it attention in a sort of
 aloof way, but spend one's life on the whole being as unconscious of one's body as possible.
 All right, then, so we have a conception of ourselves which is estranged from our physical
 organism, and therefore our whole life is estranged.
 It is, as I've said, non-participative.
 And this comes up in a very marked way in the current attitude of this subculture to
 sexuality, because here we represent sex as a necessary instinct.
 Now, as we all know, sexuality in this culture is the big thing.
 The sexually seductive girl is used to catch the eye and to advertise anything and everything,
 however remote it may be, from the sexual process.
 It advertises beer.
 It advertises automobiles.
 It advertises undertakers, bakeries, anything, because it will catch the eye.
 Note that, the eye.
 The thing is made for the eye, for that sense which rests upon the surface of things.
 And thus it comes about that our attitude to sexuality is a superficial attitude, and
 again a basically non-participative attitude.
 As I said, it's an attitude that's changed a bit in recent years.
 We can talk about sex matters very freely.
 We don't have the prudery of some of our ancestors, but just the same.
 Although we can... it's all good, clean fun, you know, and although we can talk about it
 in terms of psychoanalysis, and we can admit that yes, the sexual drive is a very necessary
 thing and some outlet has to be provided for it, we're not with it.
 It's become a duty.
 Look, for example, at the Kinsey Report.
 This in a way was a very remarkable job, but it's a cataloguing of sexual outlets as if
 the orgasm were the thing.
 As if, in a way, we had to have this outlet in order to reduce tension, in other words,
 to get rid of the urge.
 But note that in speaking of an instinct like sex or hunger as an urge, that we've set it
 away from ourselves.
 We've represented it, you see, as an instinct of the body which drives the mind.
 And the mind is therefore moved to it, and it admits that it's unfortunately necessary
 to be moved by it.
 We say, for example, in teaching children about the birds, the bees, and the flowers,
 that nature, or God, has given us the sexual instinct in order to make the reproduction
 of the species attractive, on the assumption that if it wasn't attractive we wouldn't do
 it, on the further assumption that life itself is a rather boring thing which we have to
 be made to undergo by rewards and punishments, by the seductions of sex, or by the penalties
 of pain which ensue with disease and not living a healthy life.
 But these rewards and punishments are regarded as extraneous, as things which drive us.
 And therefore, to the extent that we feel that this, that the sexual urge, or the urge
 to eat, or any other so-called instinct, insofar as we feel that is an alien and animal thing
 that exercises a compelling power over us, and here the "us" is the cut-off, dissociated
 little ego inside the body that is driven around by all this, then naturally our fulfillment
 of these instincts is fundamentally lacking in zest.
 We say sex is necessary, on the assumption, I suppose, that if it weren't it oughtn't
 to happen.
 That goes back, you see, to our psychology about play.
 Play is only justifiable to the degree that it's necessary, and play is only necessary
 to the degree that it furthers work.
 Or the same attitude with regard to sexuality.
 It's only justifiable because it's necessary, either to reproduce the species or some newfangled
 ideal such as rounding out a complete personality.
 No one seems to have the courage to admit that it is intrinsically a good thing, and
 that the urge, the basic biological urges, are not mechanical drives, they are our own
 inmost will.
 And why don't we get with it?
 If we got with ourselves and really admitted that we are organisms, we might also get with
 each other.
 Here again, I pointed out how little we actually get with each other.
 How in this television world everybody stays at home, and if you walk out in the streets
 in the evening the police stop you and wonder whether you're crazy.
 And especially if you're not going anywhere, if you're just going for a walk that's deeply
 suspicious.
 I mean, a person has to have a purpose, you see.
 He must be going somewhere.
 And so we don't get with each other, except for public expressions of getting rid of our
 hostility, like football or prize fighting.
 And even in the spectacles one sees on this television, it's perfectly proper to exhibit
 people slugging and slaying each other, but oh dear no, not people loving each other,
 except in a rather restrained way.
 One can only draw the conclusion that the assumption underlying this is that expressions
 of physical love are far more dangerous than expressions of physical hatred.
 And it seems to me that a culture that has that sort of assumption is basically crazy
 and devoted, unintentionally indeed, but nevertheless in fact devoted, not to survival, but to the
 actual destruction of life.
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