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A rhetoric professor of mine used to amuse himself by saying, “The truth is always simple.” By this, he usually meant that accurate-seeming propositions are built from small assumptions, arrayed around a central premise easy to accept as common sense. The central premise is simple. The rest is usually a complex rhetorical exoskeleton designed to protect it. He didn’t believe in a single monolithic truth. A genuine sophist, he looked for the validity of persuasive discourse.
It took a while to understand that his “simple” was shorthand for this idea. But that’s how some people communicate, by elision, ellipses, implication. It gives them room to persuade, to demonstrate, to marshal sources and mould arguments without being hampered by culturally prescribed truth narratives, attestations of belief, professions of faith, declarations of what is real, what all respectable people of good character are expected to think.
I find I’ve increasingly come to resemble my teacher in this way—not in his preference for indirect expression, but in his distrust of the “true” and the “correct.” There seems to be no shortage of sacred truths and respectable opinions in the United States right now. Everyone is suddenly in church.
Maybe it’s the Coronavirus. Maybe it’s the emotional fallout from the recent protests and riots. Maybe it’s because I’m turning 47 this year—not yet old, but no longer young—that I feel like I’ve had enough. Enough newsfeed. Enough hypocrisy. Enough banal evil. Enough stupid authoritarianism and reflexive outrage. Enough identity politics. Enough lip service and moralizing. Enough monetized nostalgia. Enough sadomasochism, dread, and consequences. Enough fake performative virtue. R. Crumb was fond of asking in his underground comics, how much can one man take? I’m at a point where I feel I can answer that, at least for myself.
I’m sick of being told what’s true and false, right and wrong—as if anyone actually knows. I think I’ll need to find a mountaintop soon, or a subterranean cavern, someplace quiet, away from all the respectable people telling me what to do, what to think, and how to feel. America is obsessed with propriety but unwilling to admit it. And it’s only getting worse.
I just read about the Arctic explorer, Augustine Courtauld, who, in 1931, was trapped in a polar weather station for months. The biography made it seem like a dreadful ordeal, and I suppose it was. But the idea of that much solitude is very appealing right now. I suppose I might feel differently after months of it. Then again, maybe not. At least, in that deep isolation, I wouldn’t be waiting in line at the confessional.
For the last few days, I’ve been thinking about Mark and Patricia McCloskey, now immured forever in the pages of the New York Post, which is where I first read about them, along with every other newspaper and social media platform in existence. They are the suburban St. Louis couple who recently brandished their guns at a crowd of George Floyd protesters.
Not a very nice look.
Since first seeing the McCloskeys’ terrified vacuous expressions, I’ve felt that the fact pattern in their dumb predicament is all rhetorical exoskeleton. What really happened? Two mousy attorneys thought their house was going to be burned down by a mob and overreacted. They also happened to be white, irritating to look at, and apparently prone to making terrible decisions—just like four cops in Minneapolis not too long ago. And they could have killed someone. It seems like sheer luck they didn’t.
They said they were defending their property. They said they’d only touched their weapons twice since moving in. They said they were afraid of a “storming of the Bastille” situation (they thought of their home as an 18th century French prison?). They said they were afraid of terrorism. They said they had guns in order to keep mobsters away (The Untouchables in suburban St. Louis?). And they said they support Black Lives Matter. Of course they do.
I imagine them saying all these things in a single exhalation, without pauses, then dabbing their faces with perfumed handkerchiefs. Honestly, Valmont, it sounds like an ordeal. Howsoever did you survive it? Well, dearest, they’re called the underclass for a reason. You have to be fair with them but stern. Violence is all they truly understand. Oh, Valmont! You ravish me!
The central premise, on the other hand, is something easy to accept: white people are afraid. It dovetails nicely with the abundance of twitchy columns and articles steaming out of the New York Times, The Atlantic and, to a slightly lesser extent, The Washington Post, which often seem more like professions of faith instead of reportage: this is what good people everywhere now believe. Rich white people are dangerous. Proof positive of what we’ve been saying all along right here in St. Louis. The truth is always simple, isn’t it?
As a white moderate liberal who believes in the marketplace of ideas, humanistic inquiry, literacy programs, diversity, the possibility of equal opportunity through non-violent reform, and the continued applicability of certain quaint democratic ideals, I’ve been accused by those to my left of willingly perpetuating a racist system (as if I were something more than a nobody with a laptop). Those to my right have called me a snowflake, among other unpleasant things, and accused me of writing thoughtless garbage. I’ve even gotten a few death threats in the post-apocalyptic hellscape of Twitter, which now just seems par for the course, especially on social media.
What I haven’t found is anyone willing to agree with me that the riots made perfect sense but the fanaticism of critical race theory does not. Kill people and their friends, families, and communities will respond in kind. They should protest. Everyone should when the police have gone feral. It’s understandable that when people feel oppressed, they’ll act out their frustration until they see changes. At least, they’ll destroy some monuments, burn some cop cars, throw the butt urn down the courthouse steps, and spray “ACAB” on the windows of the local network affiliate. Well, it’s something.
But the current woke gamesmanship being played by our corporate, managerial elite willing to indulge in the worst excesses of critical race theory in order to be on the right side of profitability is repugnant. As a fellow writer at Splice Today put it: “lots of white guilt and centering individualistic narratives of change,” a venting mechanism meant to preserve the status quo: “Class and socioeconomic privilege are preserved and movements such as Black Lives Matter and Me Too can only exist to support class status.” Put the right slogan on your T-shirt and you can have your BLM cake and eat it, too.
Maybe it’s better to say that, while I don’t know what’s true, I have a sense of what isn’t. It’s a sense that tells me certain perspectives are more profitable than others right now for celebrities, politicians, and brands. It tells me the only way positive changes come about is when people stop trying to leverage the trends, set aside their differences, and work together in the spirit of common humanity and good will. And it adds that such changes are never going to happen if you’re preoccupied trying to storm the Bastille or if you’re out on your front lawn with an AR-15, trying to defend it against the mob.
Mostly, I’m just as tired as anyone in this pathological country. Every government is somewhat horrible and evil. But I’m not interested in pulpits and commandments. I’m not trying to be virtuous or right. I’m not interested in today’s purity test. I didn’t even plan to be in the United States for more than two weeks. It’s been almost four months. I’ve had enough American exceptionalism and respectability to last me at least until our brave new police-free utopia hits its stride sometime in November.
After the fifth movie in the series, Kate Beckinsale said she’d never be in another Underworld sequel, which was wise. The trouble with Beckinsale wasn’t that she got old or outgrew the original concept of Selene, the heavily armed boarding school goth, who falls for a hunky ER doctor in the middle of a werewolf war. It’s that she never seemed young.
At first, Beckinsale was perfect for the role because, although Underworld played up her waifishness and had her dress like Michelle Pfeiffer’s Catwoman, she radiated a natural depth of character that went beyond Blade cosplay into actual acting. Unfortunately, as the highly stylized sequels dragged on, actual acting seemed increasingly verboten.
By the fifth, Underworld: Blood Wars, everyone seemed fatigued, even the new additions to the franchise. They were all a bit glazed, as if they’d been frying crullers in hot grease and were now told they had to put on the leather, bring out the fangs, and make with the sexy banter. No one wants to sexually titillate adolescents for pay in a monster movie sequel that follows three consecutive stinkers, certainly not Kate, who impersonated driftwood for most of that last film.
Part of what made the original Underworld seem like such an artifact of late 1990s / early 2000s pop-culture (and made its sequels come off like shoddy tin replicas) was the casting. And Beckinsale, who attended Oxford University and went on to act in many stage plays, radio productions, British costume dramas, and about six feature films before donning the Pfeiffer bodysuit, did a good job with what they handed her.
She always seemed slightly elsewhere—which is oddly consistent with her character. Only in a movie equivalent of Vampire the Masquerade meets La Femme Nikita in gothed-over Budapest could there be a character like Selene, who comes across as two parts slick fashion model, one part roleplaying game convention nerd.
She’s an interesting mixture of traits and tropes, carefully designed, no doubt, to appeal to the movie’s general demographic: frustrated guys who dig pale girls majoring in English and the pale girls who would prefer to meet Mr. Darcy instead. Guys who never miss a Comic Con. Guys with a fantasy life all out of proportion to the topography of obstruction and despair that they consider to be “real life.” Trust me. I know this group well, having been in it for most of my youth. For this type of young college guy, Selene represented the Hot Girl With a British Accent Who is Unbelievably Into Nerd Culture and Therefore Understands.
Ah, yes. That.
And while I like to think of myself as being immune to that kind of Hollywood syrup, I have seen all the Marvel movies; I did take my sad self to Van Helsing (when I knew it was bound to be a flaming train barge of crap); and I did think Underworld was pretty cool the first time around. I even found a way to enjoy Blade: Trinity after a bit of fair-minded self-talk and some alcohol.
So can I automatically conclude that Selene—the girl you really want to invite over to play Dungeons & Dragons but won’t because maybe she’s busy reading The Mysteries of Udolpho in the library and doesn’t want to be bothered and anyway probably has a boyfriend in a band—wasn’t part of my subconscious calculus? Evidently, I cannot. The jury remains out, 17 years and running.
But this is the heart of the problem, isn’t it? This is why we have to return to these films and think about them, even if we’ve since dismissed them as insubstantial Hollywood distractions. We’re hearing messages in films like Underworld that are phrased in a language we only partly understand, subliminal messages crafted by experts who know us better than we know ourselves, who speak to the inner Dungeon Master instead of to the slumbering adult. The only way we can truly understand is in retrospect.
Underworld, like The Matrix, could never have been made in our viral, post-covefefe 2020s. These movies are too sleek, too manicured, too self-satisfied and sure of their own epic stylishness. It’s the super-sweet junk candy you liked as a kid but now can’t tolerate. It’s finely crafted garbage.
Oh, sure, the werewolves, I know. One shouldn’t overlook them. On one hand, Selene was a “Death Dealer” vampire ninja, capable of throwing rigid hand strikes to the temples of giant, slavering, vaguely Neil Young-looking beast men in spite of her delicate wrists. On the other, Michael Corvin (Scott Speedman) is so impossibly dreamy and sensitive that what upper-division English student wouldn’t fall hard?
He’s a doctor (smart, admirable) but just might be the chosen one (special) who, by virtue of his DNA (gifted), could unite the werewolf and vampire bloodlines and end the war. And so, unto this, the two dark, star-crossed lovers, cast about on seas of passion and uncertain destiny, risk all to unite their people. That’s pretty special. It doesn’t get more special than that. It’s also grossly saccharine. It makes you want to focus on the violence as a palette cleanser. Bring on some more of that sweet vampire-on-werewolf sewer-tunnel violence so I can push down my gag reflex.
As someone who loves science fiction, I think carefully about what it means when a vampire movie from 2003 sticks in my memory beside Romeo and Juliette. As someone who loves vampire stories in which the vampire is evil and not just a form of relief from post-industrial anxiety, I think carefully about what it means that early vampire myths and films depict the creature as a hideous cannibalistic corpse, while modern ones turn him into a Dionysian sex god or an introspective Byronic sufferer or her into an immensely relatable, dateable, heroine.
We all want to be special, to be beautiful and admired, to be gifted and immortal—because we’re trapped in our lives and we feel time passing. Most days, we do not feel special. We know we aren’t beautiful. We doubt our gifts and (quietly, secretly) believe our lives will be too short to have romantic adventures with all the people we’d like (or, in some cases, anyone—save vs. despair). But we won’t admit that, even in our most private moments.
We’ll go to a movie like Underworld instead and project all those grinding anxieties and unfulfilled desires onto the characters, who’ve been put there precisely with that in mind. Maybe the actors just fried up the dramatic equivalent of a glazed cruller. But, to us, they’re a magic mirror: “My Queen, you are the fairest of them all.”
You know, mirror, I like you. Tell me more . . .
So go put on your black leather catsuit and ruby earrings. And don’t forget to load up on Uzis and Ginsu knives and long spiked whips. We got us some lycans to kill and I’m feeling sexy.
Consider this hypothetical. You’re standing in your kitchen, cutting slices of cheese with a razor-sharp carving knife. You realize there are such things as cheese knives, but you don’t have one. For those readers currently languishing in suburban opulence, who can’t imagine someone not owning a cheese knife, I’m here to tell you such people exist, and they are probably more numerous than you have imagined.
Anyway, you’re cutting some cheese. It’s not difficult because the knife is a diamond-sharp Japanese “Zebra” blade, perfectly weighted for carving your burned pot roast, which is otherwise as uncuttable as second base. Now let’s say you drop that knife in a moment of privileged carelessness and it goes point-down through the top of your foot. Stop screaming. You’re not going to die. But there is quite a bit of blood welling up in your slipper. Better attend to that. You limp to the bathroom, whimpering and cussing, and start looking for the antiseptic.
In spite of what you plan on telling your spouse (My hand was wet. It just slipped.), you really have no idea why or how this could have happened. All you know is that it hurts. Did you deserve it? Think about this. Did you deserve to have a skewered foot?
One argument says, yes, if you hadn’t been worrying about your Bitcoin investments at that moment and whether the new walnut end tables really express your essential joie de vivre, you might have paid closer attention to what you were doing. You might have taken better care. Now small ripples of dread and frustration will radiate through your life for the next few weeks the same way pain radiates through your foot.
Your mindset will be affected. Your spouse’s mindset will be affected. Maybe your acuity at your job will temporarily decrease. Your irritation levels with Ralph, your neighbor, when he decides to fire up the lawn mower at 5:40 AM next Sunday, may run considerably higher. You might even speak harshly to the cat—a small thing, like the cat himself, but surely not something he, as a fellow living being, deserves. You’re the one who dropped the knife, you careless dolt. There are consequences for everything. Close your mouth and own up to them. Be an adult for a change.
But another argument says, no, accidents will happen. No one wants to injure themselves and no one ever truly asks to be hurt. There are so many opportunities in modern life to harm yourself or others that it’s likely to happen, now and then, even if you aren’t naturally accident prone.
No matter how much care you take, there are acts of god; there are times you break your foot stepping off the train, even if you’re minding the gap; a tree hits your bedroom wall; a texting teenager rear-ends you 45 feet into an intersection and you almost get hit and have to wear a neck brace for a month; you drop your phone in the airport toilet; you forget your wallet at the register.
These sorts of things happen whether or not you look both ways, don’t inhale, read Consumer Reports, wear three condoms, and keep your windows triple-locked. Feeling ashamed and responsible for unforeseeable disasters is just adding insult to undeserved injury. Sit down. That’s right. Have a cookie. And tell me where it hurts.
Two good arguments: one about responsibility, the other about compassion. One is not better than the other, but here we stand on the diamond edge of that Zebra knife between them. Which one seems more persuasive on its face? Well, that depends on our emotions, doesn’t it? The argument that resonates more powerfully depends on who we are as emotional beings. The one we choose says volumes about us and very little about the event itself.
Hold that thought. Before we decide which argument style we prefer, let’s talk about how this distinction applies and let’s take it even further, foregrounding the discussion by characterizing the “baby boomers.” Because the boomers have been the deciders, standing on that diamond edge since 1946. And much of what terrifies us today was authored expressly and overtly by them choosing a flimsy kind of emotional “responsibility for the responsible” instead of the more compassionate feels—which tells us a lot about them, if not everything we need to know.
The boomers spent the precious freedoms their parents bought for them as traumatized adults in WWII and before that as traumatized children of the misunderstood, alcoholic, Silent Generation—and the boomers act like they earned it all themselves through true grit and moxie.
Actually, the boomers are the ones who economically fucked over Generation X. The boomers built the nuclear stockpiles, created the student debt crisis, lusted after Gordon Gekko and Ayn Rand, and are the ones who currently despise millennials more than any others. Well, we all despise the millennials. But still. We know who the boomers are. We’re still dealing with their fuckery.
There’s an internet catchphrase going around these days, “Ok Boomer,” which the dictionary tells us is used “often in a humorous or ironic manner, to call out or dismiss out-of-touch or close-minded opinions associated with the baby boomer generation and older people more generally.” Ah. That sounds about right for the generation that established our current ruinous, self-serving climate politics.
As Sorya Roberts puts it (quoting Michael Parenti) in “Happily Never After,” as the environment collapses, elite panic in “strong states with developed economies will succumb to a politics of xenophobia, racism, police repression, surveillance, and militarism and thus transform themselves into fortress societies while the rest of the world slips into collapse.” Isn’t that a lovely vision of the future? Most of the boomers won’t be around to see it. They’re going to die on the golf course well before that. But the rest of us might live to enjoy it. That is, if we’re the lucky ones.
In the art world, particularly in creative academia, worsening since about 1975, boomer narcissism has taken this form: there is always room for talented people. Oh, there are no jobs for you? You must not be one of the talented few (like me). Too bad. Even though, in the boomer generation, you could get a tenured position with an unpublished manuscript and no teaching experience.
“Always room for good people” is a veritable baby boomer mantra, the meritocratic fever dream of those steeped in imperial luxury, who turn beet-red when someone points out that the they got where they are because they were born into a fortunate time and place between global catastrophes; that the emperor is not a god; that the empire is not eternal; and that its luxuries were founded on a pylon of human skulls. Boomers comprise a large part of Donald Trump’s “base,” the leering retirees in the MAGA hats. And though academics generally despise 45, they conveniently overlook that he has more in common with them than any other generation.
So you’re a millennial or, hell forbid, a gen-Xer in your 40s and the socio-political-economic Zebra blade has now gone straight through your foot. Are you trying to stay interested in the impeachment? Are you crying “Why me?” when you realize that halving global greenhouse emissions by 2030 is neigh impossible at this point? Have you been taking solace in Oprah’s self-care philosophies and burning Gwyneth Paltrow’s special candle? Are you ready for what comes next? Are you one of the anointed few like dad was?
You’re not. You can’t be. But why not just pretend you are, just for a bit, after the Bactine and the Band-Aids, while the Parthenon burns?
If you’re a writer, you’ll live your life not knowing if you’re any good. And you’ll die not knowing. I think John Berryman said that.
After Phil Levine published his first book of poems, people said, yeah, but can you do it again? Then he did it again. Then they said, yeah, but have you been featured in the New York Times Review of Books? Then he got a review. So they said, yeah, but have you won any major awards? He won several. Then they said, yeah, but we remember you back when you were broke in Detroit. You’ll always be a bum.
There is no escape. Nobody from the old neighborhood wants to see you get ahead. It’s a law of nature, the Bumfuck Reflexive Property. You can ruin your life if you burn your emotional energy wondering whether they’re right. Every moment you spend doing that is a waste. But all writers do it.
Hang around with writers and artists and you realize they’ve got a particular tangible proficiency at their kind of art. Maybe they were born with it or, more likely, they worked hard at developing what little gift they had into something presentable. The gift, whatever it is, is real and observable. But whether they’re mediocre or brilliant, derivative or original, a flash in the pan or someone whose art is set to be preserved in the basement of Cheops, you will never know. More significantly, they will never know.
If you like their work, great. If you don’t, you can always recall the time they were broke and living in the projects across from Wayne State. HA. HA. HA. Let’s all laugh at the sad clown. Some people and their lousy choices. Am I right? If they were any good people would want to pay them for their work. I mean, that’s just common sense.
I suppose it’s sad when an artist hasn’t learned how to fail (or how to stubbornly and angrily reject failure), when she takes the Bumfuck to bed and makes love to it, when she’s covered in despair, when she finds herself thinking about her choices. The rest of us chose to avoid that humiliation early. We were smart and didn’t even try. Or if we did, we never let anyone see it and gave up shortly thereafter. And look at us today. We just got back from our annual trip to Florida. It’s a good life.
But she has to spend some nights staring at the wall, probing for answers that will never come. Because her friends and family don’t know what to tell her, even though they have many strongly held opinions on her work and direction in life. Her teachers didn’t know (even the ones who praised her back at clown school). And ultimately, she doesn’t know, can’t know, even if she wins a Golden Bozo next year and gets to put “Genius” on her resume. She might just be a lucky clown, a clown of the moment, a one clown wonder. How do you ever really, truly know if you’re any good?
Genius. Hell, she can barely afford lunch. And so the questions: am I actually a no-talent, deluded ass-clown? Was taking out a loan to go to clown school the worst decision of my life? Should I have listened to my old high-school friend who went straight into an apprenticeship as a waste management professional and who is now debt-free, pumping out the city’s shit everyday for a middle-five-figure salary? The dude owns his own house. He loves reminding me how debt-free he is. He loves it.
Can I say the same? Do I love being a clown? I thought I did. But now that I’m out of clown school, I feel so alone. At least back there I had a useful amount of social friction, mutually shared productive spite, the catty competitiveness of nervous art students to hold me up and distract me.
Now I only have these four walls and the dirty mirror over the sink and the constant message that if it doesn’t make money, it’s a hobby, not a calling. A life spent vacuuming out the municipal sewer, by that definition, would be the Grail Quest. But that tract house and the vacation package in Florida speaks for itself.
How good do I have to be to take clowning seriously, to argue that it is my reason for living and not just a lukewarm pastime that regularly torments me. Sometimes, I wonder what good is—if it is something metaphysical, some hidden imprimatur, some mysterious proof, like divine grace received only through predestination. Do we know it when we see it? Or do we see it because we only know what we’ve been told?
How much telling is good? How much showing? If I get the emotional effect I want by the last line of my story, does that justify anything I do along the way, any narrative impropriety—like Hemingway’s “Hills Like White Elephants,” one of the most structurally verfucked stories I have ever seen that nevertheless works? It works because it moves me. Me. Not necessarily you.
What’s more, when I get to the end, I know in the way that comes from having spent too much time with fellow ass-clowns, that “Hills Like White Elephants” would have never gotten a pass in clownshop. Poor sad clownbear. Put on your hardhat and gas mask. There’s shit pumping needs to be done.
I read the New Yorker and The Paris Review. For clowns, those are basically trade publications. Those clowns really know how to do it. They know what’s good, what’s right and wrong about art and culture, what should be published, what should be condemned. The people they feature—man, that is some serious clown shit. They really push the clownvelope. In fact, they are so serious at times that their work transcends everyday clowning and enters the Mime Plane. It’s a micro universe. All the mimes who ever existed and who ever will exist live there in an eternal limbo that can fit on the head of a pin. And yet it’s enormous. Space and time. You know. Like warm bubble-gum.
But I stay away from the mimes, like Alice Mimero and Jonathan Mimezen and Jeffrey Eumimedies and Mimeberto Eco. Their work is—I don’t even know how to describe it—it’s mysterious. Like pushing the wind or the transparent box or juggling the invisible chainsaws. Somehow, it’s supposed to seem dangerous or terrifying. Risky. But when an invisible chainsaw slips, there’s only invisible blood. Hard to see. You have to pretend it’s there. Mime stuff, you know. Everyone acts like they get it.
And yet they’re held up to us as the cultural elite. How does that work? Why are we still encouraged by the Big Six to think of these clowns as mysterious and compelling? I guess only those who put out effort to remain mysterious will continue to be seen that way. And perpetually wrapping yourself in a glamour of mystery is a lie. Because no one is actually that. But we lionize our artists. The publishing industry runs a lion circus. We want to believe they know something we don’t when they jump and roar.
Them lions is pathological. All they know is that gazelles are tasty. And us? We don’t even know that much.
I might know that shit stinks and pumping it for a living is a bummer. I know I’d give a hundred tract houses and a timeshare in Pensacola not to have that be the substance of my Grail Quest. I’d rather squander my life writing, even if I am a no-talent ass-clown.
But you? I’m not so sure about you. Maybe you’re not one of the Cheops Basement All-Stars yet. Maybe you’ll always be a bum somewhere in municipal Detroit, freezing in your bloodied clown suit. But I can tell you one thing. You’ll never really know if you’re any good. And you won’t be able to look at others for the answer. They’re all a bunch of ass-clowns, too.
All you can do is keep at it, day after day, hoping somebody somewhere sees what you see. All you can do is show up.
Read my latest in Splice Today: https://www.splicetoday.com/politics-and-media/jonathan-franzen-can-t-solve-climate-change-for-anyone-who-matters
The quiet introspective ferret feels he has only been to two kinds of parties: those where people assess each other from behind smokescreens of shallow small talk and those where people get as drunk and as high as possible to avoid being aware of such assessment. Office / department parties tend to be a blend of the two, with clever coworkers staying sober so they can capitalize on the rare opportunity to interrogate / insult the drunkards or make time with someone normally uninterested in them. This is not misanthropy on the part of our gentle introspective ferret. He has simply learned that he likes individuals way more than groups.
Staying home is nearly always a better choice. It keeps our ferret from having to dwell on the loathsome behavior that inevitably comes out in people after a few hours of drinking and frustration. It’s way better not to see it, not to have to recall it, in those the ferret would prefer to otherwise respect. But if he must attend, our ferret prefers to bring his own non-alcoholic beverages and disappear after about 90 minutes of watching people force smiles and reposition themselves feverishly around a room. Also, having a palette-cleansing activity lined up, like a movie or some other distracting event, helps an introspective ferret shake off the bad vibes.
No one cares about what a ferret does at a party anyway. No cares that his drink is non-alcoholic. In fact, they probably don’t even notice. And no one really cares that he left after 90 minutes, unless they came to the party on a mission with the poor ferret in mind, in which case he should definitely scamper out with a quickness after no more than an hour and preferably by the back exit.
In the following days, the drama and innuendo about what happened between various drunkards at the party will become known. But our gentle ferret will be an innocent child of the earth, oblivious and free, a wild polecat in the grass amid the butterflies. For he will be able to tell the simple truth: “I’d already left when X-horrible-thing happened between Bleary Mule and Angry Snake. So I really have no idea.” And people will turn their boredom and obsessiveness on someone more entertaining—Squawking Rooster, perhaps.
There are many different paths to greatness, not just the ones most commonly identified by conformist culture. As long as your basic needs are met, where you put your energy—how you pursue excellence—is completely your business. Realizing this can be difficult and gradual.
It seems true, even if we admit that discourses (value systems) will always compete with each other for dominance. And one of the most ruthless and rapacious, at least in the West, is that of “meritocracy.” A meritocracy is inherently based on an assumed set of cultural values. But you need to realize that you are free to opt out of those assumed values. What the masses consider to be good doesn’t have to define your life.
If you don’t accept meritocratic cultural values, merit-based judgments by those who do are irrelevant. In other words, it is a mistake to impose the rules of a game on someone who refuses to play; though, because discourses will compete with each other, people will usually try to impose their personal values-discourse on you. Often, they will do so because they’re not aware of alternatives. They may not even remember the moment they chose to buy in. And they may not understand that imposing values on someone else is an act of violence.
Remove the question of merit (and its various implications) and the locus of meaning in life shifts (possibly returns) from an external authority to the individual. One arrives squarely within Viktor Frankl’s “Will to Meaning“—not seeking meaning / value relative to others, but exploring what is already resonant / resident in the self. “Thy Will be Done” becomes “My Will be Done,” with all the freedoms and responsibilities arising from that shift.
It makes no difference if your private world is idiosyncratic to the point at which it would seem very strange to more common sensibilities. As long as you’re not behaving like a hypocrite by harming or otherwise curtailing the autonomy of others, your interiority (including the way you choose to perceive the world outside your self) is completely yours. And it doesn’t seem outrageous to conclude that this is how it should be. If you don’t own your thoughts, can you ever own anything else? In fact, it seems that the more you personalize your unique way of seeing and acting in the world, the stronger and more persuasive that uniqueness becomes.
Because discourse is grounded in conflict and competition, this self-originating, self-describing narrative you are spinning can have a destabilizing effect on others, who may accuse you of being a delusional, a dreamer, someone out of touch with (what the dominant culture considers) reality. But if it works for you, isn’t it the right thing? Isn’t that choosing inner freedom instead of pledging fealty to ideas and to a lifestyle that was designed (or emerged) without you particularly in mind?
Walking away from a meritocracy takes a lot of courage and effort. Because you are a social being, it can involve a certain amount of suffering, alienation, and lonesomeness. You risk being called a deviant, being labeled as a disaffected undesirable. Even if you don’t agree with those judgments, they will still hurt. Hopefully, your growing curiosity about your own sui generis greatness and freedom will mitigate that pain.
You might call this the “inward path,” the “artist’s way,” or “the path beyond the campfire” which leads into dark unmapped places, where all new things wait to be discovered.
I’ve never found New Years Eve to be a very festive occasion. The regrets of the past—not just of the previous year, but all the wreckage, sorrows, and mistakes that have thus far shaped the path behind—tend to be far more compelling. It’s no use trying to plaster over such introspection, as most people do, with alcohol and shouting. Fireworks are fine and I like them as much as anyone, but the feverish, almost desperate, partying people engage in so as not to have to confront the realities of the previous year, is pathetic. I’d rather face my pain with a clear head. This, of course, makes me unpleasant company at a New Years Eve party. It’s a good thing I don’t go to them.
Party, like love or truth, can mean whatever we want it to mean. Sometimes love means like or desire or the lesser of evils. Sometimes truth means a better, more tolerable, sort of lie. Often party means compulsive self-distraction. I can count the number of parties where I’ve had fun on one hand. Most have been dreadful and tedious, whether I was sober or not. And, though I know the natural response is, “you are such a wretched, misanthropic, introverted son-of-a-bitch that you don’t know what fun is,” I think I do know. At least, I know what it isn’t. It’s not a night of forced cheer and denial, for one thing.
Woo. Happy New Year. Now get back in your cage.
