Skip to main content

DOMESTICITY

 

RELATIONSHIPS 



Without our quite noticing it, and to our immense misfortune, the value of domestic life has come to occupy a degraded position in our collective vision of importance. The pleasures and challenges of managing a household can be made to seem almost comically trivial in comparison with making a great fortune in business, succeeding in sport or entertainment, or occupying a prominent place in the media. Yet the small, bounded, repetitive issues of the domestic realm play a great part in the essential task of living and dying well. ‘If we wish to be happy, we must learn to cultivate our garden’ was Voltaire’s legendary and deliberately unheroic advice on the matter. A consequence of our disregard for domesticity is that we often become enraged by what we consider ‘small’ irritants. Couples fall out spectacularly over whether it is necessary to use a chopping board when cutting bread, how clean the bathroom needs to be or whether it matters if a drawer is left slightly open. What fuels the conflict is a sense that these are trivial matters, unworthy of careful discussion, on which there may be varied and dignified schools of thought. The fiendish irony is that we behave with exactly this respect around other details that matter much less in our lives. Art historians will hold an international conference on the pose of a hand in a painting by Picasso; huge corporations will devote immense efforts to finding just the right words to announce the merits of a chocolate bar to the world. We don’t always despise details; we are guided by the larger cultural picture of whether a detail deserves attention. Tragically, our culture currently assigns precious little importance to a great many details in the ‘garden’ of domesticity


This article is from The School Of Life 

Comments

Popular posts from this blog

AGAINST SKIING HOLIDAYS

It’s a truth universally acknowledged that a normal person in search of a holiday will enjoy skiing; they will delight in bracing mountain air, thrill at going down mogul dotted slopes and feel pleasantly exhausted after a day of parallel turns. This assumption about pleasure joins a host of others proposed by the modern world. Normal people will equally enjoy white wine, the Amalfi coast, the novels of Margaret Atwood, dogs, high heels, small children, Miami beach, oral sex, Banksy, marriage, Netflix and vegetarianism. We may legitimately delight in all of these elements; the issue lies in the immense pressure we are under to do so. The truth about ourselves may, in reality, be a great deal more mysterious than the official narrative allows. Whatever our commitments to decorum and good order, we may in our depths be far more distinctive than we’re supposed to be. We may — once we become sensitive to our faint tremors of authentic delight and boredom — hate the idea of jogging, the the...

CLASSICISM

At present, our culture is dominated by a Romantic outlook; its predecessor, and in many ways its more deserving alternative, is a Classical view of life. Classicism is founded upon an intense, pessimistic awareness of the frailties of human nature and on a suspicion of unexamined instinct. The Classical attitude knows that our emotions can frequently over-power our better insights, that we repeatedly misunderstand ourselves and others, and that we are never far from folly, harm and error. In response, Classicism seeks via culture to correct the failings of our minds. Classicism is wary of our instinctive longing for perfection. In love, it counsels a gracious acceptance of the ‘madness’ inside each partner. It knows that ecstasy cannot last, and that the basis of all good relationships must be tolerance and mutual sympathy. Classicism has a high regard for domestic life; it sees apparently minor practical details as deeply worthy of care and effort; it doesn’t think it would be degrad...

IMPOSTER SYNDROME

 PHILOSOPHY  In many challenges, both personal and professional, we are held back by the crippling thought that people like us could not possibly triumph given what we know of ourselves: how reliably stupid, anxious, gauche, crude, vulgar and dull we really are. We leave the possibility of success to others, because we don’t seem to ourselves to be anything like the sort of people we see lauded around us. The root cause of impostor syndrome is a hugely unhelpful picture of what other people are really like. We feel like impostors not because we are uniquely flawed, but because we fail to imagine how deeply flawed everyone else is beneath a more or less polished surface. The impostor syndrome has its roots in a basic feature of the human condition. We know ourselves from the inside, but others only from the outside. We are aware of all our anxieties, doubts and idiocies from within. Yet all we know of others is what they happen to do and tell us – a far narrower and more edited...