Culture then is the sum of, and the dynamic between, the two modes through which the mind attempts to… — Shulamith Firestone

And just as the internal contradictions of capitalism must become increasingly apparent, so must the internal contradictions of empirical science – as in the development of pure knowledge to the point where it assumes a life of its own, e.g., the atomic bomb. As long as man is still engaged only in the means – the charting of the ways of nature, the gathering of ‘pure’ knowledge – to his final realization, mastery of nature, his knowledge, because it is not complete, is dangerous. So dangerous that many scientists are wondering whether they shouldn’t put a lid on certain types of research. But this solution is hopelessly inadequate. The machine of empiricism has its own momentum, and is, for such purposes, completely out of control. Could one actually decide what to discover or not discover? That is, by definition, antithetical to the whole empirical process that Bacon set in motion.

The first attempts to confront the modern world have been for the most part misguided. The , a famous example, failed at its objective of replacing an irrelevant easel art (only a few optical illusions and designy chairs mark the grave), ending up with a hybrid, neither art nor science, and certainly not the sum of the two. They failed because they didn’t understand science on its own terms: to them, seeing in the old aesthetic way, it was simply a rich new subject matter to be digested whole into the traditional aesthetic system. It is as if one were to see a computer as only a beautifully ordered set of lights and sounds, missing completely the function itself. The scientific experiment is not only beautiful, an elegant structure, another piece of an abstract puzzle, something to be used in the next collage – but scientists, too, in their own way, see science as this abstraction divorced from life – it has a real intrinsic meaning of its own, similar to, but not the same as, the ‘presence’, the ‘en-soi’, of modern painting. Many artists have made the mistake of thus trying to annex science, to incorporate it into their own artistic framework, rather than using it to expand that framework.

Sex objects are beautiful. An attack on them can be confused with an attack on beauty itself. Feminists need not get so pious in their efforts that they feel they must flatly deny the beauty of the face on the cover of Vogue. For this is not the point. The real question is: is the face beautiful in a human way – does it allow for growth and flux and decay, does it express negative as well as positive emotions, does it fall apart without artificial props – or does it falsely imitate the very different beauty of an inanimate object, like wood trying to be metal? To attack eroticism creates similar problems. Eroticism is exciting. No one wants to get rid of it. Life would be a drab and routine affair without at least that spark. That's just the point. Why has all joy and excitement been concentrated, driven into one narrow, difficult-to-find alley of human experience, and all the rest laid waste? When we demand the elimination of eroticism, we mean not the elimination of sexual joy and excitement but its diffusion over - there's plenty to go around , it increases with use - the spectrum of our lives.