You require the power of irony expressed as metaphor and other means,
within the terms of a language,
and thus you bring the people with their ironies of different cultures together.
At the June 9, 2006 Washington webcast by the LaRouche Political Action Committee, Lyndon LaRouche was introduced by his national spokeswoman Debra Freeman who chaired the seminar. An excerpt from dialogs with Mr. LaRouche is presented below.
Freeman: The next question, from Sen. Joe Neal, is the last question that we'll entertain. We have many more questions. I will submit them to Mr. LaRouche, and he will answer them as time allows.
"Lyn, there are many people who are listening to this webcast, who probably do not understand exactly what you mean when you discuss the destruction of the nation-state. I'd like you to explain what the result of this destruction would be, and who could possibly be the beneficiary of it, who could benefit."
LaRouche: This came up, I had this lecture I gave in Frankfurt, Germany a week or so ago, in which at the conclusion, I dealt with the crucial nature of this problem. Why the nation-state? Why not world government? What defines what a nation-state should be, in terms of boundary conditions? Why should this be a nation-state? Why does that not fit the requirement of a nation-state?
The point is that human beings are not animals. With animals, you don't have nation-states, because they all speak the same language, and they have no ironies, except those that they get by relationship to human beings. But with human beings, idiots think—for example, one of the idiotic suggestions in history was the idea of Esperanto. Let's have a universal language. That's like saying, let's have universally stupid people, because a language is not merely the literal terms used in expression of a language. A language is associated with its ironies. These are the connotations and associations which occur in the use of language, as in poetry.
Take poetry, a perfect example of this. In poetry, if a poem is simply rhymes and so forth, it's a piece of crap. Please take it away! I don't want to remove that myself. But in true poetry, in great poetry, you touch upon what's called irony, which are discontinuities in the literal meaning of a passage, but they're meaningful discontinuities because they involve allusions to something which is shared in the culture of the people, which a speaker of a foreign language would not easily recognize.
So therefore, since the important thing in society is to communicate the kinds of ideas that are associated with creativity, it's important to base nations on national languages, but cultured national languages, because the things that make the difference between a talking machine—now you see all these computers that correct your punctuation and everything else, which are usually wrong, because the guy who designed it doesn't know what he's talking about; he's just trying to make it fit the computer—but if you're not a computer, if you're a human being—. If you're a computer, you can't write poetry. No computer could ever write poetry. It could write junk that imitates poetry, but it would be a farce. There'd be no content to it. In poetry, there's irony, the hidden meaning which the human mind understands, hidden meanings which are located in the usages of the people. And therefore, it's these areas which poetry expresses, and which the use of a language expresses.
So therefore, in order to have people participate on a cognitive level, rather than simply an animal grunting level, according to some computer program, to do that, you need to have decision-making, thinking done by a people in its interests, in terms of the capability of a language expressing productive irony, Classical irony.
And therefore, while we should agree ultimately on what is right and what is wrong, what is truthful and what is not truthful, the problem to be faced is how do you get there? We're trying to bring a community of nations to agree on certain common interests which correspond to natural law, the natural interests of mankind. But how do you get there?
Well, first of all, you have to start by having the characteristics of the national language's capacity for metaphor, for irony, used where you communicate ideas among the people. Without that, you have no participation of the people in the cognitive processes of reaching conclusions. They can shout at each other. They can make deductive arguments. They can have computers argue for them. But they can not actually think as human beings, but only as animals or machines. Therefore, you want people to think as a people. We want them to communicate among each other in that mode. Then you want to bring the results of that process within the nation into interplay with other nations, where you're all bound on the intent to understand one thing: What is universal natural law? What is the natural law? What should be our legitimate purpose as human beings in existing? How can we cooperate as people of different cultures on this planet, to common ends? You do that, not by dissolving the nation-state, but by elevating the cultural level of the nation-state to a higher level. And that's what's required.
And the problem today, is just as today's taught science does not recognize a physical principle. It only recognizes a mathematical formula. You mention the name of a principle, they don't see the principle. They don't think about the principle. They think about a mathematical formula, which you can put into a computer. It's not human. No need for you. Doesn't require your brain, if a computer can do it. And therefore, as in science, which requires the irony, the ironies in which discovered principles of the universe are located, so in social relations: You require this power of irony expressed as metaphor and other means, within the terms of a language, and thus you bring the people with their ironies of different cultures together. And the interaction of these cultures, in understanding one another, understanding the common ironies of one another, then you can find a way to cooperate, to a common purpose.
So therefore, the proper system of mankind is not the Tower of Babel. There, the Bible had it right. The Tower of Babel is a loser. You need the different cultures and the different languages, but you need also at the same time to understand why, and you have to be based on the idea of discovering true ideas, including scientific principles. And you want to share these ideas one nation, one culture, with another, so we can cooperate with understanding our intention, our common intention concerning the goals of this planet.
About LaRouche - the American economist and statesman that has become a legend in our time in the fight to advance civilization, protect mankind, and create a new renaissance:
About Rolf A. F. Witzsche
Rolf A. F. Witzsche, is an independent researcher, publisher, and author of eleven novels. The novels are focused on exploring the Principle of Universal Love, the principle that is reflected to some degree in every bright period throughout history, with the added challenge for today to give our universal love an active expression with a type of 'Universal Kiss' for all mankind.
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