Best 6 quotes of Matthew B. Crawford on MyQuotes

According to the prevailing notion, freedom manifests as “preference-satisfying behavior.” About the preferences themselves we are to maintain a principled silence, out of deference to the autonomy of the individual. They are said to express the authentic core of the self, and are for that reason unavailable for rational scrutiny. But this logic would seem to break down when our preferences are the object of massive social engineering, conducted not by government “nudgers” but by those who want to monetize our attention.

Both as workers and as consumers, we feel we move in channels that have been projected from afar by vast impersonal forces. We worry that we are becoming stupider, an begin to wonder if getting an adequate grasp on the world, intellectually, depends on getting a handle on it in some literal and active sense.

Out of the current confusion of ideals and and confounding of career hopes, a calm recognition may yet emerge that productive labor is the foundation of all prosperity.

There are many causes for the increasing concentration of wealth in a shrinking elite, but let us throw one more into the mix: the ever more aggressive appropriations of the attentional commons that we have allowed to take place. I think we need to sharpen the conceptually murky right to privacy by supplementing it with a right not to be addressed. This would apply not, of course, to those who address me face to face as individuals, but to those who never show their faces, and treat my mind as a resource to be harvested.

When the maker's (or fixer's) activity is immediately situated within a community of use, it can be enlivened by this kind of direct perception. Then the social character of his work isn't separate from its internal or "engineering" standards; the work is improved through relationships with others. It may even be the case that what those standards are, what perfection consists of, is something that comes to light only through these iterated exchanges with others who use the product, as well as other craftsmen in the same trade. Through work that had this social character, some shared conception of the good is lit up, and becomes concrete.

When the point of education becomes the production of credentials rather than the cultivation of knowledge, it forfeits the motive recognized by Aristotle: "All human beings by nature desire to know.