A Charm Against the Language of Politics
by Veronica Patterson
Say over and over the names of things,
the clean nouns: weeping birch, bloodstone, tanager,
Banshee damask rose. Read field guides, atlases,
gravestones. At the store, bless each apple
by kind: McIntosh, Winesap, Delicious, Jonathan.
Enunciate the vegetables and herbs: okra, calendula.
Go deeper into the terms of some small landscape:
spiders, for example. Then, after a speech on
compromising the environment for technology,
recite the tough, silky structure of webs:
tropical stick, ladder web, mesh web, filmy dome, funnel,
trap door. When you have compared the candidates’ slippery
platforms, chant the spiders: comb footed, round headed,
garden cross, feather legged, ogre faced, black widow.
Remember that most short verbs are ethical: hatch, grow,
spin, trap, eat. Dig deep, pronounce clearly, pull the words
in over your head. Hole up
for the duration.
Published in The Sun magazine (November, 1992, Issue 203).
The word “theory” comes from the ancient Greek word theorein, meaning “to see.”
…Over time, it came to describe a special and intensified form of “seeing” in the Greek world. Certain designated city officials— theoroi—were charged with the task of visiting other cities, to “see” events such as religious or theatrical or athletic festivals, and to return to their home city, where they would then give an account of what they had seen. To “theorize” was to take part in a sacred journey, an encounter with the “other” in which the theorist would attempt to comprehend, assess, compare, and then, in the idiom of his own city, explain what had been seen to his fellow citizens. This encounter would inevitably raise questions about the customs or practices of the theorist’s own city. Why do we do things this way? Might there be a better way of organizing the regime? Might there be a best way of life that is not our way? This tension between the theorist’s role as critic and the city’s imperative to protect its way of life is deeply embedded in the history and the practice of political theory.
Patrick J. Deneen in “Patriotic Vision: At Home in a World Made Strange” from The Intercollegiate Review (Spring 2002), pp. 34-35.