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Beautiful mutants I can see in the distance / I think they're calling our name.

 

musical group Devo

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The people finally know.
They've been told about the mutants.
And they hated the mutants.
Of course, they hated them.
They hated them because the existence of the mutants makes them second-class humans, because they are Neanderthalers suddenly invaded by a bow and arrow people.

 

Clifford D. Simak

 

You do not reach the sublime by degrees; the distance between it and the merely beautiful is infinite.

 

Anne Louise Germaine de Stael

 

The ethical thesis that every human being has a calling expresses that there is a rational order of things, in which every human being, if he so wills, fills his place in such a way that he simultaneously expresses the universally human and the individual. As soon as talent is not regarded as a calling-and if it is regarded as a calling ever human being has a calling-the talent is absolutely egotistic. Therefore, everyone who bases his life on a talent establishes to the best of his ability a robber existence. He has no higher expression for the talent than that it is a talent. Consequently, this talent want to advance in all its difference. Therefore, every talent has a tendency to make itself central; every condition must be present to promote it, because only in this wild onrushing is there the genuinely esthetic enjoyment of the talent. If there is a concurrent talent going in another direction, they clash in a life-and-death struggle, since they have no concentricity, no higher shared expression. So our hero has found what he was looking for, a work from which he can live; he has also found a more significant expression for the relation of this work to his personality: it is his calling-consequently, the carrying out of it is bound up with a satisfaction for his whole personality. He has also found a more significant expression for his relation of his work to other people, inasmuch as his work is his calling, he is thereby placed essentially on the same level as all other human beings. Hence through his work he is doing the same as everyone else-he is carrying out his calling. He insists on this acknowledgment; he does not insist on more, for this is the absolute. “If my calling is a humble one,” he says, “I can nevertheless be faithful to my calling, and then according to what is essential I am as great as the greatest. If my calling is humble, I can nevertheless, be unfaithful to it, and if I am, I am committing just as great a sin as the greatest. I shall not be so foolish as to want to forget the differences or to believe that my unfaithfulness would have just as corrupting consequences for the whole as the unfaithfulness of the greatest-to do so would be of no benefit to me; I myself would be the one who would lose the most.” The ethical view, then, that every human being has a calling, has two advantages over the esthetic theory of talent. First, it does not account for anything accidental in existence but for the universal; second, it shows the universal in its true beauty. In other words, the talent is not beautiful until it is transfigured into a calling, and existence is not beautiful until every person has a calling. (…)When a person has a calling he generally has a norm outside himself, which, without making him a slave, nevertheless gives him some indication of what he has to do, maps out his time for him, often provides him with the occasion to begin. If at some time he fails in his task, he hopes to do it better the next time, and this next time is not so very far away. Our hero has found a more beautiful expression for the relation of his work to the work of other men-that it is a calling. So he has been acknowledged, has received his credentials. But now when he carries out his calling-yes, then he finds his satisfaction in it, but he also insists on an expression of the relation of this activity to other people; he insists on accomplishing something. At this point he may again go astray. The esthete will explain to him that the satisfaction of the talent is the highest, and whether he accomplishes something or does not accomplish anything is entirely beside the point. He may encounter a practical narrow-mindedness that in its bungling zeal thinks it is accomplishing everything, or an esthetic snobbery that thinks that accomplishing something in the world falls to the lot of a chosen few, that there are a few very talented individuals who accomplish something, that the rest of the people are ciphers, superfluities in life, extravagances of the creator. But none of these explanations helps our hero.

 

Soren Aabye Kierkegaard

 

“One must work for a living in order to live-that’s just the way life is-it’s the shabby side of existence. We sleep seven hours out of twenty-four; its wasted time, but it has to be that way. We work five hours out of the twenty-four; it is wasted time, but it has to be that way. By working five hours, a person has his livelihood, and when he has that he begins to live. Now, a person’s work should preferably be as boring and meaningless as possible, just so he has his livelihood from it. If he has a special talent, he should never commit the sin against it of making it his source of income. No, he coddles his talent; he possesses it for its own sake; he has even greater joy from it than a mother from her child. He cultivates it; he develops it for twelve hours of the day, sleeps for seven hours, is a nonhuman for five, and thus life becomes quite bearable, even quite beautiful, because working five hours is not so bad, inasmuch as, since a person’s thoughts are never on the work, he hoards his energies for the pursuit of his delight.” Our hero is making no headway. For one thing, he has no special talent with which to fill the twelve hours at home; for another, he has already gained a more beautiful view of working, a view he is unwilling to give up. So he probably will decide to seek help from the ethicist again. The latter is very brief. “It is every human being’s duty to have a calling.” More he cannot say, because the ethical as such is always abstract, and there’s no abstract calling for all human beings. On the contrary, he presupposes that each person has a particular calling. Which calling our hero should choose, the ethicist cannot tell him, because for that a detailed knowledge of the esthetic aspects of his whole personality is required, and even if the ethicist did have this knowledge, he would still refrain from choosing for him, because in that case he would indeed deny his own view of life. What the ethicist can teach him is that there is a calling for every human being and, when our hero has found this, that he is to choose it ethically.

 

Soren Aabye Kierkegaard

 

The missionary calling has sometimes been interpreted as a calling to stem this fearful cataract of souls going to eternal perdition. But I do not find this in the center of the New Testament representation of the missionary calling.

 

Lesslie Newbigin