In \u201cLet\u2019s Talk About Love\u201d Wilson gives reasons for his tastes and distastes, followed by different reasons to support both. In chapters six to eight, the concept of taste is examined through the ideas of Hume, Kant, and Bourdieu. Does Wilson seem to favour one over the others? If so, how does this impact what he shares in the book? How did his tastes originate?<\/p>\n
Wilson writes, \u201c\u201cThe bias that \u201cconformity\u201d is a pejorative has led, I think, to underestimating the part mimesis- imitation- plays in taste. It\u2019s always other people following crowds, whereas my own taste reflects my specialness.\u201d (p. 79) Wilson is now a well-known cultural critic working for The Globe and Mail, Canada\u2019s largest national newspaper in circulation. By working for a paper with such an impact across Canada, there is no doubt that his shared opinions may shape the opinions of readers. Is Wilson being a voice that is leading to people following crowds? If he thinks that a person\u2019s taste should reflect their specialness, is he being a hypocrite by working as a critic?<\/p>\n
Some other quotes to discuss:<\/p>\n
\u201cDoes this mean people are lemmings? No, just that we\u2019re social: we are curious what everyone else is hearing, want to belong, want to have things in common to talk about.\u201d (p. 79)<\/p>\n
\u201cSo songs might in part be famous simply for being famous.\u201d (p. 79)<\/p>\n
\u201cWithin what more than one writer has called \u201cNo-Brow\u201d culture, who needs professional critics? What do they offer, if not objectivity?\u201d (p. 86)<\/p>\n
<\/p>\n
\u00a0<\/span><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" In \u201cLet\u2019s Talk About Love\u201d Wilson gives reasons for his tastes and distastes, followed by different reasons to support both. In chapters six to eight, the concept of taste is examined through the ideas of Hume, Kant, and Bourdieu. Does Wilson seem to favour one…<\/p>\n","protected":false},"author":878,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/posts\/117"}],"collection":[{"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/users\/878"}],"replies":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/comments?post=117"}],"version-history":[{"count":1,"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/posts\/117\/revisions"}],"predecessor-version":[{"id":118,"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/posts\/117\/revisions\/118"}],"wp:attachment":[{"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/media?parent=117"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/categories?post=117"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/commons.trincoll.edu\/guiltypleasures\/wp-json\/wp\/v2\/tags?post=117"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}