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Philistines and Philistinism
Vladimir Nabokov
A philistine is a full-grown person whose interests are of a material and commonplace nature, and whose
mentality is formed of the stock ideas and conventional ideals of his or her group and time. I have said
"full-grown person" because the child or the adolescent who may look like a small philistine is only a
small parrot mimicking the ways of confirmed vulgarians, and it is easier to be a parrot than to be a white
heron. "Vulgarian" is more or less synonymous with "philistine": the stress in a vulgarian is not so much
on the conventionalism of a philistine as on the vulgarity of some of his conventional notions. I may also
use the terms genteel and bourgeois. Genteel implies the lace-curtain refined vulgarity which is worse
than simple coarseness. To burp in company may be rude, but to say "excuse me" after a burp is genteel
and thus worse than vulgar. The term bourgeois I use following Flaubert, not Marx. Bourgeois in
Flaubert's sense is a state of mind, not a state of pocket. A bourgeois is a smug philistine, a dignified
vulgarian.
A philistine is not likely to exist in a very primitive society although no doubt rudiments of philistinism
may be found even there. We may imagine, for instance, a cannibal who would prefer the human head he
eats to be artistically colored, just as the American philistine prefers his oranges to be painted orange, his
salmon pink, and his whiskey yellow. But generally speaking philistinism presupposes a certain advanced
state of civilization where throughout the ages certain traditions have accumulated in a heap and have
started to stink.
Philistinism is international. It is found in all nations and in all classes. An English duke can be as much
of a philistine as an American Shriner or a French bureaucrat or a Soviet citizen. The mentality of a Lenin
or a Stalin or a Hitler in regard to the arts and the sciences was utterly bourgeois. A laborer or a coal
miner can be just as bourgeois as a banker or a housewife or a Hollywood star.
Philistinism implies not only a collection of stock ideas but also the use of set phrases, clichés, banalities
expressed in faded words. A true philistine has nothing but these trivial ideas of which he entirely
consists. But it should be admitted that all of us have our cliché side; all of us in everyday life often use
words not as words but as signs, as coins, as formulas. This does not mean that we are all philistines, but
it does mean that we should be careful not to indulge too much in the automatic process of exchanging
platitudes. On a hot day every other person will ask you, "Is it warm enough for you?" but that does not
necessarily mean that the speaker is a philistine. He may be merely a parrot or a bright foreigner. When a
person asks you, "Hullo, how are you?" it is perhaps a sorry cliché to reply, "Fine"; but if you made to
him a detailed report of your condition you might pass for a pedant and a bore. It also happens that
platitudes are used by people as a kind of disguise or as the shortest cut for avoiding conversation with
fools. I have known great scholars and poets and scientists who in the cafeteria sank to the level of the
most commonplace give and take.
The character I have in view when I say "smug vulgarian" is, thus, not the part-time philistine, but the
total type, the genteel bourgeois, the complete universal product of triteness and mediocrity. He is the
conformist, the man who conforms to his group, and he also is typified by something else: he is a pseudo-
idealist, he is pseudo-compassionate, he is pseudo-wise. The fraud is the closest ally of the true philistine.
All such great words as "Beauty," "Love," "Nature," "Truth," and so on become masks and dupes when
the smug vulgarian employs them. In Dead Souls you have heard Chichikov. In Bleak House you have
heard Skimpole. You have heard Homais in Madame Bovary. The philistine likes to impress and he likes
to be impressed, in consequence of which a world of deception, of mutual cheating, is formed by him and
around him.
The philistine, in his passionate urge to conform, to belong, to join, is torn between two longings: to act as
everybody does, to admire, to use this or that thing because millions of people do; or else he craves to
belong to an exclusive set, to an organization, to a club, to a hotel patronage or an ocean liner community
(with the captain in white and wonderful food), and to delight in the knowledge that there is the head of a
corporation or a European count sitting next to him. The philistine is often a snob. He is thrilled by riches
and rank—"Darling, I've actually talked to a duchess!"
A philistine neither knows nor cares anything about art, including literature—his essential nature is anti-
artistic—but he wants information and he is trained to read magazines. He is a faithful reader of the
Saturday Evening Post, and when he reads he identifies himself with the characters. If he is a male
philistine he will identify himself with the fascinating executive or any other big shot—aloof, single, but a
boy and a golfer at heart; or if the reader is a female philistine—a philistinette—she will identify herself
with the fascinating strawberry-blonde secretary, a slip of a girl but a mother at heart, who eventually
marries the boyish boss. The philistine does not distinguish one writer from another; indeed, he reads
little and only what may be useful to him, but he may belong to a book club and choose beautiful,
beautiful books, a jumble of Simone de Beauvoir, Dostoevski, Marquand, Somerset Maugham, Dr.
Zhivago, and Masters of the Renaissance. He does not much care for pictures, but for the sake of prestige
he may hang in his parlor reproductions of Van Gogh's or Whistler's respective mothers, although secretly
preferring Norman Rockwell.
In his love for the useful, for the material goods of life, he becomes an easy victim of the advertisement
business. Ads may be very good ads—some of them are very artistic—that is not the point. The point is
that they tend to appeal to the philistine's pride in possessing things whether silverware or underwear. I
mean the following kind of ad: just come to the family is a radio set or a television set (or a car, or a
refrigerator, or table silver—anything will do). It has just come to the family: Mother clasps her hands in
dazed delight, the children crowd around all agog; Junior and the dog strain up to the edge of the table
where the Idol is enthroned; even Grandma of the beaming wrinkles peeps out somewhere in the
background; and somewhat apart, his thumbs gleefully inserted in the armpits of his waistcoat, stands
triumphant Dad or Pop, the Proud Donor.
Small boys and girls in ads are invariably freckled, and the smaller fry have front teeth missing. I have
nothing against freckles (in fact I find them very becoming in live creatures) and quite possibly a special
survey might reveal that the majority of small American-born Americans are freckled, or else perhaps
another survey might reveal that all successful executives and handsome housewives had been freckled in
their childhood. I repeat, I have really nothing against freckles as such. But I do think there is
considerable philistinism involved in the use made of them by advertisers and other agencies. I am told
that when an unfreckled, or only slightly freckled, little boy actor has to appear on the screen in
television, an artificial set of freckles is applied to the middle of his face. Twenty-two freckles is the
minimum: eight freckles over each cheekbone and six on the saddle of the pert nose. In the comics,
freckles look like a case of bad rash. In one series of comics they appear as tiny circles. But although the
good cute little boys of the ads are blond or redhaired, with freckles, the handsome young men of the ads
are generally dark haired and always have thick dark eyebrows. The evolution is from Scotch to Celtic.
The rich philistinism emanating from advertisements is due not to their exaggerating (or inventing) the
glory of this or that serviceable article but to suggesting that the acme of human happiness is purchasable
and that its purchase somehow ennobles the purchaser. Of course, the world they create is pretty harmless
in itself because everybody knows that it is made up by the seller with the understanding that the buyer
will join in the make-believe. The amusing part is not that it is a world where nothing spiritual remains
except the ecstatic smiles of people serving or eating celestial cereals, or a world where the game of the
senses is played according to bourgeois rules, but that it is a kind of satellite shadow world in the actual
existence of which neither sellers nor buyers really believe in their heart of hearts—especially in this wise
quiet country.
Russians have, or had, a special name for smug philistinism—poshlust. Poshlism is not only the
obviously trashy but mainly the falsely important, the falsely beautiful, the falsely clever, the falsely
attractive. To apply the deadly label of poshlism to something is not only an aesthetic judgment but also a
moral indictment. The genuine, the guileless, the good is never poshlust. It is possible to maintain that a
simple, uncivilized man is seldom if ever a poshlust since poshlism presupposes the veneer of civilization.
A peasant has to become a townsman in order to become vulgar. A painted necktie has to hide the honest
Adam's apple in order to produce poshlism.
It is possible that the term itself has been so nicely devised by Russians because of the cult of simplicity
and good taste in old Russia. The Russia of today, a country of moral imbeciles, of smiling slaves and
poker-faced bullies, has stopped noticing poshlism because Soviet Russia is so full of its special brand, a
blend of despotism and pseudo-culture; but in the old days a Gogol, a Tolstoy, a Chekhov in quest of the
simplicity of truth easily distinguished the vulgar side of things as well as the trashy systems of pseudo-
thought. But poshlists are found everywhere, in every country, in this country as well as in Europe—in
fact poshlism is more common in Europe than here, despite our American ads.