Roger Scruton

Philosopher

1944-02-27

Books by Roger Scruton

Modern philosophy

a survey
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The meaning of conservatism
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Beauty
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Quotes by Roger Scruton

A society no more exists for the satisfaction of human needs, than a plant exists for its own health.
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Then there are the fully intentional pleasures, which, although in some way tied up with sensory or perceptual experience, are modes of exploration of the world. Aesthetic pleasures are like this. Aesthetic pleasures are contemplative - they involve studying an object OUTSIDE of the self, to which one is GIVING something (namely, attention and all that flows from it), and not TAKING, as in the pleasure that comes from drugs and drinks. Hence such pleasures are not addictive - there is no pathway to reward that can be short-circuited here, and a serotonin injection is not a cheap way of obtaining the experience of PARISFAL or THE MERCHANT OF VENICE.
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The two goals of liberation and social justice are not obviously compatible, any more than were the liberty and equality advocated at the French Revolution. If liberation involves the liberation of individual potential, how do we stop the ambitious, the energetic, the intelligent, the good-looking and the strong from getting ahead, and what should we allow ourselves by way of constraining them?
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The heretic is the one who speaks against the community from a place within its territory. He is the enemy within. The heathen, by contrast, is safely behind the walls, excluded by his own invincible arrogance.
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Nonsense has taken up residence in the heart of public debate and also in the academy. This nonsense is part of the huge fund of unreason on which the plans and schemes of optimists draw for their vitality. Nonsense confiscates meaning. It thereby puts truth and falsehood, reason and unreason, light and darkness on an equal footing. It is a blow cast in defence of intellectual freedom, as the optimists construe it, namely the freedom to believe anything at all, provided you feel better for it.
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Ideological opinion is not merely distinct from knowledge but the enemy of knowledge.
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A society no more exists for the satisfaction of human needs, than a plant exists for its own health.
Read quote
The heretic is the one who speaks against the community from a place within its territory. He is the enemy within. The heathen, by contrast, is safely behind the walls, excluded by his own invincible arrogance.
Read quote
Nonsense has taken up residence in the heart of public debate and also in the academy. This nonsense is part of the huge fund of unreason on which the plans and schemes of optimists draw for their vitality. Nonsense confiscates meaning. It thereby puts truth and falsehood, reason and unreason, light and darkness on an equal footing. It is a blow cast in defence of intellectual freedom, as the optimists construe it, namely the freedom to believe anything at all, provided you feel better for it.
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Ideological opinion is not merely distinct from knowledge but the enemy of knowledge.
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Then there are the fully intentional pleasures, which, although in some way tied up with sensory or perceptual experience, are modes of exploration of the world. Aesthetic pleasures are like this. Aesthetic pleasures are contemplative - they involve studying an object OUTSIDE of the self, to which one is GIVING something (namely, attention and all that flows from it), and not TAKING, as in the pleasure that comes from drugs and drinks. Hence such pleasures are not addictive - there is no pathway to reward that can be short-circuited here, and a serotonin injection is not a cheap way of obtaining the experience of PARISFAL or THE MERCHANT OF VENICE.
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The two goals of liberation and social justice are not obviously compatible, any more than were the liberty and equality advocated at the French Revolution. If liberation involves the liberation of individual potential, how do we stop the ambitious, the energetic, the intelligent, the good-looking and the strong from getting ahead, and what should we allow ourselves by way of constraining them?
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Delia Smith is, actually, my bete noire. I consider her a most pernicious influence.
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The Marxist theory of ideology is extremely contentious, not least because it is tied to socio-economic hypotheses that are no longer believable.
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The true face of religion belongs to the re-enchantment of our injured civilization; faith is a way of filling all the spiritual spaces in our damaged world with the vision of a loving God, the God described in the Qur'an as al-Rahman al-Rahim.
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Perhaps the world of art is just one vast pretence, in which we all take part since, after all, there is no real cost to it, except to those like Charles Saatchi, rich enough to splash out on junk?
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The Scottish desire for independence is, to some extent, a fabrication. They want to identify themselves as Scots but still to be part of a, to enjoy the subsidy they get from being part of the kingdom.
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The world of art, I have suggested, is full of fakes. Fake originality, fake emotion and the fake expertise of the critics - these are all around us and in such abundance that we hardly know where to look for the real thing. Or perhaps there is no real thing?
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I've never been an optimist, but that's fine because pessimists have the possibility of being agreeably surprised.
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My own view is that left-wing positions largely come about from resentment - I agree with Nietzsche about this - a resentment about the surrounding social order. They have privileges, I don't. Or, I have them and I can't live up to them.
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