Rousseau and Odd Future

October 5, 2011
[Tyler]I’m not an asshole I just don’t give a fuck a lot/The only time I do is when a bitch is screamin’ “Tyler, stop!”/The big bad wolf to me you’re just a minor fox/Red ridin’ is gettin’ some of this wolfly odder cock

[Earl]We the niggas you scared of, like bad dentists/Flow is anthemic, dirty like it’s plants in it/Sick, spit a pandemic, crack and Cancer mixed with cannabis/To have a bitch, ready to stab a clit with some glass and shit

[Tyler]Your whole gang will be diminished, Bunch got the Brady’s in it/(Spit sick shit like my saliva got the rabies in it /Fuck rap, I’ll be a landlord so I can rape a tenants daughter/Leave my house with a new stomach, and a baby in it

Have the arts diminished morality in men? Harboring the virtues of righteous men is looked upon as being less than a man within the world of Odd Future and amorality within their lyrics conjures up the imagination of brutality in men as a quality to be admired and fashioned in ones life. To them, this is the epitome of swagger and boastful phonetics enacts an air that is beyond ignorance.

Rousseau argued though that the nature of men is neither virtuous nor wicked and the morality of men arises through the disinclination of men to see their fellows suffer. Society and the arts, however, has veiled our true nature with acute politeness to the point of extreme reversal to our instincts, plagued by fear, jealousy and suspicion. Is Odd Future merely the first to publicly manifest those tabooed instincts?

Society’s product of reasoning and justice may just be the detrimental demise of men. Rousseau continued:

As long as differences in wealth and status among families were minimal, the first coming together in groups was accompanied by a fleeting golden age of human flourishing. The development of agriculture, metallurgy, private property, and the division of labor and resulting dependency on one another, however, led to economic inequality and conflict. As population pressures forced them to associate more and more closely, they underwent a psychological transformation: They began to see themselves through the eyes of others and came to value the good opinion of others as essential to their self esteem.

We no longer dare seem what we really are, but lie under a perpetual restraint; in the meantime the herd of men, which we call society, all act under the same circumstances exactly alike, unless very particular and powerful motives prevent them. Thus we never know with whom we have to deal; and even to know our friends we must wait for some critical and pressing occasion; that is, till it is too late; for it is on those very occasions that such knowledge is of use to us.

..Sincere friendship, real esteem, and perfect confidence are banished from among men. Jealousy, suspicion, fear, coldness, reserve, hate and fraud lie constantly concealed under that uniform and deceitful veil of politeness; that boasted candor and urbanity, for which we are indebted to the light and leading of this age.

Ultimately, I can only take Socrates word:

None of us, neither the sophists, nor the poets, nor the orators, nor the artists, nor I, know what is the nature of the true, the good, or the beautiful. But there is this difference between us; that, though none of these people know anything, they all think they know something; whereas for my part, if I know nothing, I am at least in no doubt of my ignorance. So the superiority of wisdom, imputed to me by the oracle, is reduced merely to my being fully convinced that I am ignorant of what I do not know.