Einstein on the Subject of What is Important

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Not everything that can be counted counts, and not everything that counts can be counted.

Albert Einstein (1879-1955)

The above image is Professor Albert Einstein Visits the U.S. from The Scientific American 12:5 (1921), 482-485, on page 483. It is sourced from Wikimedia Commons.

What Would You Kill For?

 

What do you live for? What would you die for? What would you kill for?

Pretty interesting questions, you have to admit.

I heard them several days ago on an NPR broadcast of a 2008 documentary by Karen Michel called Live? Die? Kill? It was part of the Third Coast International Audio Festival. She asked those questions of a number of people within 30 miles of her home in Pleasant Valley, NY.

Michel’s interviews were face to face, all apparently very brief. I was intrigued. And so I tried my hand at an internet version of the same thing, emailing the questions to 80 people, requesting short answers, and guaranteeing the anonymity of their responses.

Who are these people? A very well-educated crowd with lots of graduate degrees, almost all urban-dwellers, few people of color, few who are gay; largely Jewish, Christian, and atheist/agnostic, with virtually no fundamentalists.

None of my patients, in case you were wondering.

Politics? Most are left of center. Also, the vast majority are over 50, although I did endeavor to include some in their 20s and 30s.  Still, this sample is in no way intended to represent any larger group. They exemplify the population of people who I knew well enough to think that they might give me answers. Take it for what it is.

Nearly all of the three dozen respondents took the task seriously. But two people did make a joke out of the last question. For example, one said he would kill for “being able to drive a golf ball 300 yards.”

At least, I’m hoping it was a joke.

Not everyone was certain of his or her answer, or even of the question:

Questions two and three are easy to answer:  I would die for or kill for my children. Question one is more difficult because I’m not sure exactly what you are asking?  Is it a question about the future and goals, the overall purpose of my life?  I’m not a very future oriented (or past oriented) person.  I live pretty much in the now (though a list of what I’m supposed to do is useful for achieving a good night’s sleep).

I don’t think I have any particular mission in life.  I live trying to do what needs to be done, to enjoy the world and to care for my loved ones.

Her husband also wasn’t sure about what precisely he lives for: “I don’t live for anything, I think. I live day-to-day, and try to do the things that are right and that make me and others happy.”

They sound well matched, don’t they? For them, questions of purpose don’t seem troublesome. But not everyone felt this way:

I wish I could say there is someone or something I would live or die for. This probably comes from being childless. When I was young, I would have answered this question with the name of my first husband… until he cheated and broke my heart.

Since I am a firm believer in not killing, including animals and even insects (except mosquitos trying to bite me), there is nothing I would kill for. The only time I could ever envision killing would be to kill myself. After a life of suffering from depression, there have been times when I concluded that suicide must always be an option for me.

The hardest question is “what do I live for?” I live because I am alive. I don’t live for anyone or anything. Again, I think not having children influences my answer to this question.

A quite different response came from a woman whose return email to me embraced the task with particular enthusiasm; and whose answers confirmed a view of living that glories in ideas of freedom and spontaneity.

This sounds like fun! My pleasure:

1. I live for glee and pursue it shamelessly. Where do I find it? In the most unexpected places. How do I encounter it? Through my addiction to surprises and change, adventure, and risk.

2. I would die for love, I really would. What do I love? Innocence. I would immolate myself if I thought I could save purity, innocence and hope (faith).

3. I would kill out of despair, only for rage. What do I rage against? Naivety, blind stupidity that refuses pain or rejects unwelcome aspects of truth. If I saw such horror before me, I might kill myself out of despair at beholding my own projection.

One of the most interesting answers to the question “What do you live for?” was more like an item from a wish-list than practical guidance for day-to-day existence:

…Another part of me lives for the future — by hoping to recreate the past. The happiest days of my life were the summers of my youth, when aside from an hour of daily piano practice, I was free to ride my bike, play baseball, and do anything I pleased. Ever since, I’ve dreamed of having a “30 year summer.” The clock is ticking, but the math still works.

Frequent responses to the first two items mentioned the desire to learn, find “meaning,” leave a legacy, make a difference, the need to create, and the importance of religious/spiritual beliefs. I also received a number of comments indicating a willingness to die for one’s country or to combat evil or to preserve liberty; similarly, people who said they would kill in order to defend family, country, or themselves.

But quite a few respondents realized that saying that they hoped to do so did not mean that they actually would. And many thought that they would not want to kill under any circumstances.

Only one person seemed utterly certain about the capacity to kill and the reason to do it — because he had already done it: “I kill for food.”

For another, living is largely focused on self-satisfaction: “I live for the things that make me happy in life. Those things can be as simple as a sunset, watching a fire in my fireplace on a snowy night, the beach and the ocean, family, and friends to knowing that I have made a positive difference in someone’s life.”

Here is a thoughtful response to all three questions that is shaped, in part, by a particular set of life circumstances:

1. I live for my loved ones and especially my children – to spend time with them, learn from them, enjoy the growth and blossoming of younger ones and the wisdom of older ones. I also live for doing things that interest me, and for doing things to help others. And I live to learn, and to grow. Also, to read books and squeeze in a little writing. I live to see beautiful natural places…to try to be a good person and my best self. And I live to help my younger daughter (who is intellectually challenged) become more independent, and to help my older daughter have some adult time when she is not responsible for her sister. (She will be her sister’s guardian once I die.)

2. I have never thought of what I would die for, and have never been in a situation where I really needed to answer this question. So in imagining what I might consider being worth dying for, I hope I would die for justice, and if it were necessary to give my life to “do the right thing” for someone else. I hope I would die to save the life of my children, and to save any children really. I probably would die trying to save the life of any of my friends, my family, my dog – anyone in distress, really. I hope I would die trying to stop someone from doing evil to others.

3. Hmmm….doesn’t say what kind of creature I’d “need” to kill. I imagine if it were necessary for me to kill an animal to survive, I might be able to do that. Might not. I hope I would kill a person who was in the process of wreaking physical destruction on others, though I’m not sure how I might do that. I have a hard time imagining any other situation when I would kill.

It is interesting that virtually no one in this group of very accomplished (but mostly anonymous) people mentioned material things, money, status, or power. Only one person stated that she lived for “success” and no one wrote the word “career” except to disqualify it.

Two respondents identified “family” as the answer to each query. I asked one, a professional performer, for a further explanation:

1. What do you live for?

I could say music, but then I would be lying. Making music is one of the highlights of my life. I feel privileged that am able to do something I love tremendously. I am passionate about performing — very much so. But I do not live for it. I live for my family. They are the ones that matter more than anything in my life.  I live for the children I do not yet have. I am extremely fulfilled and cared for by a loving husband. And I love and enjoy my close relationships with my immediate family. I live for them.

2. What would you die for?

Any number of scenarios, but they boil down to: if it would save someone I loved, then I would die trying to save them.

3. What would you kill for?

A perfect body? Oodles of money? A longer life? A genie? Never aging? Maybe, but probably not. Only if I was protecting my family can I ever imagine doing such a thing.

For the musician’s husband, it was equally simple — the last word on the subject:

Immediately I thought “love” would answer all three questions.

If you’d like to hear the radio program that prompted this essay, go to: Live? Die? Kill?

Thanks to all of you who responded to my request for answers and to any others who might wish to add their own answers to these three questions in the Comments section below.

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The top image is The Body of Abel Found by Adam and Eve by William Blake, sourced from Wikimedia Commons. The bottom painting is The Kiss by Gustav Klimt from 1907/8, sourced from Wikimedia Commons.

What Music Would You Take to a Desert Island?

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Toward the end of Woody Allen’s wonderful movie Manhattan, the character he plays asks himself “Why is life worth living?”

His answer?

Well, there are certain things, I guess, that make it worthwhile.

Like what?

For me, I would say, Groucho Marx, to name one thing… Willie Mays and the second movement of the Jupiter Symphony (by Mozart) and Louis Armstrong’s recording of Potato Head Blues… Swedish movies, naturally… Sentimental Education by Flaubert… Marlon Brando, Frank Sinatra, incredible apples and pears by Cezanne, the crabs at Sam Wo’s… Tracy’s face…

Humor then, followed by the art of a gifted baseball player, music, movies, a work of fiction, visual art, food, and the young woman he realizes he loves, almost too late.

Your list would be different, mine would too. But isn’t it interesting how prominent music is on lists such as this, how often people find that an interest in music binds them to lovers, friends, and the joy of living?

A popular radio program on the BBC since 1942 has been asking what music you’d take with you if you were a castaway. It is called Desert Island Discs and it has hosted interviews of nearly 3000 prominent people in that time, trying to find out what tunes would be essential if they were marooned on the proverbial desert island.

On their website Desert Island Discs you can hear a number of these programs and discover the musical choices of folks like Martin Sheen, Alice Cooper, Tom Jones, Tim Robbins, Emma Thompson, Jerry Springer, Barry Manilow, Whoopi Goldberg, J K Rowling, Stephen King, Simon Cowell, Colin Firth, Patrick Stewart, Kim Cattrall, Kiri Te Kanawa, Luciano Pavarotti, and many others from the world of science, philosophy, literature, and government.

Back to Woody Allen’s question, what makes life worthwhile for me?

My wife and children, my friends and my brothers… Brahms’s Symphony #4, Beethoven’s Symphony #3, Mahler’s Ich bin der Welt abhanden gekommen, and I’ll Be Seeing You… Judy Collins… Alfred Stieglitz’s photo The Steerage and Van Gogh… The Lives of Others, The Best Years of Our Lives, Lost Horizon, and The Prizoner of Zenda (the last two movies with Ronald Coleman)… getting to know (really know) people…

Anna Karenina, A Tale of Two Cities, and A Prayer for Owen Meany by John Irving… baseball and the Zeolite Scholarship Fund… Shakespeare… Chocolate… Dim Sum, Superdawg (a Chicago area hot dog drive-in), and almost anything cooked by my wife Aleta… Precious and Peanut (family dogs)… listening to and telling stories… the satisfaction of doing something difficult and well… a good cup of coffee and the singing of the birds on a spring morning.

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And if you asked me what would I want in any heaven worth the name?

All that plus my father in middle-age and my mother before life defeated her.

Put another way, I guess I am living in something pretty close to heaven on earth.

Not bad at all.

Since, for most of us, food is one of the joys of living, you might want to take a look at an interesting and recently initiated blog on that subject: Adventures in Food.

The top photo is Brown sisters Melody, Deondra, and Desirae performing on a Steinway grand piano at CBC Radio Studios in Ottawa, Canada as part of the Ottawa International Chamber Music Festival on September 12, 2006. Photo by Mike (Binary Rhyme) Heffernan. The bottom photo is The Steerage taken by Alfred Stieglitz in 1907. Both are sourced from Wikimedia Commons.

Old But Useful Thoughts: a Stoic Guide to Life

The Stoic philosophers have gotten a bad rap. I know, this problem isn’t exactly as pressing as the unemployment rate, the deficit, and our military involvement in the Middle East.

I therefore beg your indulgence and hope you will read further. It just might influence how you think about life. The BP oil contamination can wait — and you can’t do anything about it anyway —  so don’t let it get the best of you, a point the Stoics would surely make.

The “bad rap” is largely the result of how we understand the word “stoic.” We define that word to refer to someone who is indifferent to emotion, deadened to pain, hardened and impassive; someone who has “killed” his feelings. But this is not what Zeno, a third century B.C. Greek philosopher had in mind when he founded his school of philosophy.

Rather, the Stoics saw that emotion could become extreme and destructive. They therefore looked to find some balance between head and heart, with the passions held in check.

More importantly, however, Stoics turned their attention to the importance of a person’s own behavior and inner life, seeking to help the individual find equanimity and satisfaction in life (in part) by not overvaluing the inessential, external things and events that crowd in on him. According to their line of reasoning, it is important to distinguish what is virtuous and important that is controllable from what is trivial and outside of one’s control. Then, by giving a paramount position to clarity of thought and self-reflection, one may achieve freedom from the excesses of anger, self-pity, jealousy, suffering, and anguish, as well as an overall sense that life hasn’t “played fair” with us.

Professor Luke Timothy Johnson has said the following about the contrast between the world view of a man like Marcus Aurelius, the Stoic “philosopher/king” of second century Rome, and our own way of thinking about “the good life:”

Marcus Aurelius was obsessed by the transitory character of all existent things. We (by contrast) take our institutions for granted. We think that life is long. We assume that we should be healthy. Marcus Aurelius spurned pleasure and sought duty. We are driven by the notions of feeling good, and the pursuit of happiness is often identified with the pursuit of pleasure. Marcus Aurelius identified freedom as a call to virtue and duty, whereas in present day America, we often think of freedom as the most radical form of individualism and doing what we like.

The Stoics would say that most of us are not free. Rather, we are slaves to making money, accumulating objects, and creating or defending a reputation. For them, “living well” didn’t mean living in the lap of luxury, but living simply, concerned with improving oneself and one’s conduct toward other men.

For these philosophers and like-minded people of today, the ups and downs of life, the illnesses, the job frustrations and relationships disappointments, and the calumnies of the jealous, not to mention death itself, are all seen as simply “in the nature of things.” Acceptance of what is “natural” and what is a normal part of the human condition is key to a Stoic’s way of taking the world as it is, not as one might wish it to be. If a Stoic is approached by someone who has suffered a reversal of fortune and is asking “Why me?” he would likely answer, “Why not you.” (Or anyone else, for that matter).

Stoics such as Seneca and Epictetus believed that by leading a virtuous life one could achieve happiness, regardless of what external misfortunes (including death) happened. This is surely farther than most of us would go, but that way of thinking does tend to normalize and minimize certain events that we consider to be “tragic.”

Those of us who live in Western Civilization run the risk of thinking that our happiness depends on how well our kids do in school (and whether they attend the “right” school), our next promotion or job title, the approval of our “betters,” making a certain amount of money or achieving an advanced social rank, and a gorgeous house in a fine neighborhood. The Stoics would say we are much too concerned with external things (rather than focusing on trying to lead a virtuous life). And, interestingly enough, contemporary psychological research tends to support the Stoics: those with tons of money are only somewhat more satisfied with life than those with just enough for the basic necessities.  Put another way, it is the striving for things outside of ourselves, the struggle to defeat or avoid the inevitable disappointments of life, that robs one of peace of mind.

In effect, the Stoics are saying that we pay too much attention to external things of little “real” value, and that in so doing we create our unhappiness, having chosen beliefs which lead us into the pain we seek to avoid.

Take an example. A parent wants his child to obtain a graduate school level education from a “good” school. The child, however, may not be of an academic bent, and doesn’t seem destined to achieve this goal, although he is otherwise a decent young man. And so the parent frets, feeling disappointment and frustration. Meanwhile, another parent, who has a similar child, doesn’t place so much value on this particular direction and doesn’t see it as an essential path for his child to follow. The first man is unhappy, the second is happy. The unhappiness is the creation of the first man’s opinion about things, it does not reside in the thing itself.  The parent is troubled because of his attachment to an idea, something that is external to him and is inessential for his contentment or the well-being of his son, however much he might think otherwise.

Now, you might think that the Stoic is unambitious and that he doesn’t try hard enough (or encourage his kids to try). Regarding the latter, I suspect that a real Stoic would value knowledge and learning and encourage the same in his child, but not make it a cause for desperation and the wringing of his hands. So, while not completely “hands off” the practical things of life, he achieves some distance from pain by thinking things through.

The Stoics desire to live in harmony with the way the world is, rather than to struggle against it. And, here again, they strive to improve themselves — their moral and intellectual state — rather than the state of their bank account or their rank in the pecking order of social and business life. In the words of Epictetus “…as the (working) material of the carpenter is wood, and that of (a sculptor is) bronze, so the subject-matter of the art of living is each person’s own life.” Thus, the philosopher attempts to attain a state of courage, justice, temperance, and wisdom; and always turns back to such thoughts in a constant effort to improve himself and practice what he preaches.

Interestingly, Stoics were also way ahead of everyone else in matters of social justice. For them, slaves were seen as the equal of other men, and women were thought to have just as much capacity for rationality as men, views that were unheard of in the ancient world.

And, as you might have noticed, the Stoics were not so far off from the mindset of Zen philosophy. In particular, both recommend living “in the moment,” being aware of the transitory nature of most things that make us unhappy, and the fruitlessness of spending too much time looking back (usually with regret or nostalgia) or looking forward (often in anxiety or the uncertain hope of a better future) while the unrepeatable present moment passes by.

Here are a few quotations from three of the great Stoic philosophers. Best to read them individually and think about each one, rather than to blow through them quickly. Who knows, one or another might change your life.

“But what says Socrates? ‘One man finds pleasure in improving his land, another his horses. My pleasure lies in seeing that I myself grow better day by day.'” (Epictetus, CLIII)

“If you are told that…one speaks ill of you, make no defense against what was said, but answer, ‘He surely (didn’t know) my other faults, (or) else he would have mentioned (those as well)!” (Epictetus, CLXIX)

“What wouldst thou be found doing when overtaken by Death? If I might choose, I would be found doing some deed of true humanity, of wide import, beneficent and noble. But if I (am) not be found engaged in (anything) so lofty, let me hope at least for this…that I may be found raising up in myself that (quality) which has fallen; learning to deal more wisely with the things of sense; working out my own tranquility…” (Epictetus, CLXXXIX)

“(I learned) from Alexander the Platonic, not frequently to say to anyone that I have no leisure; nor continually to excuse (my) neglect of duties…by alleging urgent occupations.” (Marcus Aurelius, I.12)

“Every moment think steadily…to do what thou hast in hand with perfect and simple dignity, and feeling of affection, and freedom, and justice; and to give thyself relief from all other thoughts. And thou wilt give thyself relief, if thou doest every act of life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and all self-love, and discontent with the portion which has been given to thee. Thou seest how few… things are (required), …which if a man (has in hand), he is able to live a life which flows in quiet, and is like the existence of the gods; for the gods on their part will require nothing more from him who observes these things.” (Marcus Aurelius, II.5)

“Do the things external which fall upon thee distract thee? Give (yourself) time to learn something new and good, and cease to be whirled around (by external events).” Marcus Aurelius, II.7.

“Or is it your reputation that’s bothering you? But look at how soon we’re all forgotten. (It is) the abyss of endless time that swallows it all. The emptiness of those applauding hands.” (Marcus Aurelius, IV.3)

“Do not waste the remainder of thy life in thoughts about others…For thou losest the opportunity of doing something else when thou hast such thoughts as these: ‘What is such a person doing, and why, and what is he saying, and what is he thinking of, and what is he contriving,’ and whatever else of the kind makes us wander away from our own ruling power.” (Marcus Aurelius, IV.4)

“…By all means bear this in mind, that within a very short time both thou and he will be dead and soon not even your names will be left behind.” (Marcus Aurelius, IV.6)

—“In the morning when thous risest unwillingly, let this thought be present — I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world.” Marcus Aurelius, V.1)

“Let it make no difference to thee whether thou art cold or warm, if thou art doing thy duty; and whether thou art drowsy or satisfied with sleep; and whether ill-spoken of or praised; and whether dying or doing something else. For it is one of the acts of this life; it is sufficient then in this act…to do well (with) what we have in hand.” (Marcus Aurelius, VI,1)

“The best way of avenging thyself is not to become like (the wrong-doer).” Marcus Aurelius, VI,6)

“…Keep thyself simple, good, pure, serious, free from affectation, a friend of justice, a worshiper of the gods, kind, affectionate, strenuous in all proper acts. Strive to continue to be such as philosophy wished to make thee. Reverence the gods and help men. Short is life. There is only one fruit of…this life — a pious disposition and social acts. Do everything as a disciple of Antoninus. Remember his constancy in every act which was conformable to reason, and his evenness in all things, and his piety, and the serenity of his countenance, and his sweetness, and his disregard of empty fame, and his efforts to understand things…and how he bore with those who blamed him unjustly without blaming them in return…” (Marcus Aurelius, VI, 30)

“Let not future things disturb thee, for (you will) come to them, if it shall be necessary, having…the same reason which now thou usest for present things.” Marcus Aurelius, VII,8)

“Is any man afraid of change? Why? What can take place without change?…Can anything that is useful be accomplished without change?…” (Marcus Aurelius, VII,18)

“The art of life is more like the wrestler’s art than the dancer’s, in respect of this, that it should stand ready and firm to meet onsets which are sudden and unexpected.” (Marcus Aurelius, VII, 61)

“No longer talk at all about the kind of man who a good man ought to be, but be such.” (Marcus Aurelius, VIII, 16)

“I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others…” (Marcus Aurelius, XII,4)

“How ridiculous and how strange to be surprised at anything which happens in life!” (XII,13)

“If it is not right, do not do it. If it is not true, do not say it.” (Marcus Aurelius, XII,17)

“(Good men) should not be afraid to face hardships and difficulties, or complain of fate; whatever happens, good men should take it in good part, and turn it to a good end. It is not what you endure that matters, but how you endure it. (Seneca, On Providence)

“Among the many splendid sayings of our friend Demetrius there is this one…’Nothing,’ he said, seems to me more unhappy than the man who has no experience of adversity.’ For he has not been allowed to put himself to the test.” (Seneca, On Providence).

“You are wrong if you think anyone has been exempted from ill; the man who has known happiness for many a year will receive his share someday; whoever seems to have been set free from this has only been granted a delay.” (Seneca, On Providence).

“What is the duty of a good man? To offer himself to fate…The soul that is earthbound and sluggish will follow the safe course; virtue takes to the heights.” (Seneca, On Providence).

“Inside (of yourself the universe has) given you every good; your good fortune is in not needing good fortune (to be happy).” (Seneca, On Providence).

“Revenge is an admission of pain; a mind that is bowed by injury is not a great mind. The man who has done the injury is either stronger than you or weaker; if he is weaker, spare him, if stronger, spare yourself.” (Seneca, On Anger).

“All of us are inconsiderate and imprudent, all unreliable, dissatisfied, ambitious…all of us are corrupt. Therefore, whatever fault he censures in another man, every man will find residing in his own heart….So let us show greater kindness to one another.” (Seneca, On Anger).

“No man will ever be happy if tortured by the greater happiness of another.” (Seneca, On Anger).

“The greatest outcry surrounds money: this is what brings exhaustion to the courts, sets fathers against children, concocts poisons, hands out swords to assassins and the legions alike; this is what wears the stain of our blood; this that makes the nights of wives and husbands noisy with quarrelling, and the crowd surge against the benches where the magistrates arbitrate; because of money, again, kings grow savage and engage in plunder, overthrowing states built by the long toil of centuries so they can rummage for gold and silver among the ashes of cities.” (Seneca, On Anger).

“…in the future have regard not only for the truth of what you say but for the question (of) whether the man you are addressing can accept the truth.” (Seneca, On Anger).

“…so long as each one of us prefers to trust someone else’s judgment rather than relying on his own, we never exercise judgment in our lives but constantly resort to trust, and a mistake that has been passed down from one hand to another takes us over and spins our ruin.” (Seneca, On the Happy Life).

“Human concerns are not so happily arranged that the majority favors the better things: evidence of the worst choice is the crowd.” (Seneca, On the Happy Life).

“For as far as pleasure is concerned, though it pours itself all around us and flows in through every channel, charming our minds with its blandishments, and applying one means after another to captivate us wholly or partly, who on earth, who has any trace of humanity left in him, would wish to have his senses tickled day and night and, abandoning the mind, to devote himself to the body?” (Seneca, On the Happy Life).

“For if a man has put himself beyond the reach of all desires, what can he lack? What need does he have of anything external, if he has concentrated all that he possesses in himself?” (Seneca, On the Happy Life).

“In my case, if wealth slips away, it will deprive me only of itself, but you (who value wealth too highly), will be stuck dumb, you will think you have been deserted by your own self if it leaves you; in my eyes wealth has a certain place, in yours it is center-stage; to sum up, my wealth belongs to me, you belong to yours.” (Seneca, On the Happy Life).

“I say that wealth is not a good as it is, since something that is found among wicked men cannot be called a good; for if it was it would make men good; as it is, since something that is found among wicked men cannot be called a good, I deny it this name. But that it is desirable, that (it) is useful and confers great benefits in life, I do admit.” (Seneca, On the Happy Life.)

“It is truly said…by Curius Dentatus, that he would rather be a dead man than a live one dead; it is the worst of evils to depart from the world of the living before you die.” (Seneca, On the Tranquility of the Mind).

“Nothing, however, delights the mind as much as a loving and loyal friendship.” (Seneca, On the Tranquility of the Mind).

“Small is the part of life that we really live. All that remains of our existence is not actually life but merely time.” (Seneca, On the Shortness of Life).

“…the greatest waste of life exists in postponement: that is what takes away each day as it comes, that is what snatches away the present while promising something to follow. The greatest obstacle to living is expectation, which depends on tomorrow and wastes today. What lies in the hands of Fortune you deal with, what lies in your own hands you let slip. Where are you looking? Where are you bending your aim? All that is still to come lies in doubt: live here and now!” (Seneca, On the Shortness of Life)

“But those who forget the past, ignore the present, and fear for the future have a life that is very brief and filled with anxiety…Their very pleasures are fearful and troubled by alarms of different kinds; at the very moment of rejoicing, the anxious thought occurs to them: ‘How long will this last?'” (Seneca, On the Shortness of Life)

“No man is crushed by misfortune unless he has first been deceived by prosperity. Those who love her gifts as if they are theirs to enjoy forever, who wish to be highly regarded because of them, lie prostrate in mourning whenever these false and fickle delights abandon their vacuous and childish minds that know nothing of any lasting pleasure: but the man who has not become puffed up by happy fortune does not collapse when there is a reversal.” (Seneca, On the Shortness of Life)

“When you have lost one who is most dear, it is stupid indulgence to grieve endlessly, but inhuman hardness not to grieve at all.” (Seneca, On the Shortness of Life).

The above image is of Marcus Aurelius.

On Sacrifice

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Would you like to know who you are? Then it is essential to know what is of real value to you. One way of finding that out is by asking the question, “What would I be willing to give up for something that I claim is important to me? What would I be willing to sacrifice for love, or great wealth, or power, or honor, or for my child’s well-being?”

What we are willing to sacrifice defines us, both as individuals and as a society. But first, let’s look at what the word sacrifice means:

The on-line Merriam-Webster’s dictionary gives the following definition of the noun sacrifice:

1 : an act of offering to a deity something precious; especially : the killing of a victim on an altar
2 : something offered in sacrifice
3 a : destruction or surrender of something for the sake of something else b : something given up or lost <the sacrifices made by parents>
4 : loss <goods sold at a sacrifice>

Thus sacrifice involves loss and giving something up.

In primitive societies, it often included murder.

Human sacrifice was intended most often to appease a God, win the God’s favor, or avoid the God’s wrath. Igor Stravinsky wrote a famous ballet about this, The Rite of Spring.

More recent depictions of this sort of behavior have included Friedrich Dürrenmatt’s 1956 novel, The Visit. In this story a wealthy woman (Claire Zachanassian) returns for a visit to her home town, a place that has fallen on hard times. She departed in disgrace many years before when she was impregnated by her young lover. This person denied the charge of paternity and bribed two people to support his case by claiming that they had been intimate with her. Shamed by the townsfolk, Claire eventually turned to prostitution.

Her return home is noteworthy for a “proposition” she has for the town where her former lover continues to live as a respected businessman. She will bequeath an enormous sum to the hamlet if it will do one simple thing: put to death the man who caused her disgrace. In effect, the book asks the question of what this woman is willing to sacrifice for revenge (her money, her morality) and what the town’s people are willing to give up for money. The movie of the same name starred Ingrid Bergman and Anthony Quinn.

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More recently, a very different sort of sacrifice is depicted in a 1967 episode of the original Star Trek TV series, The City on the Edge of Forever. While in an irrational state, the ship’s physician enters a time portal on an alien planet, one that takes him back to 20th century USA in the midst of the Great Depression.

At the instant that this happens, the Enterprise starship disappears from its orbit of the world on which the time portal exists. Captain Kirk and Mr. Spock, already on the planet in pursuit of Dr. McCoy, recognize that he must have altered history in such a way as to result in a universe in which their space vehicle never existed.  Kirk and Spock therefore enter the time portal themselves at a moment in history slightly before they believe that McCoy reached 20th century earth, in order to prevent whatever action he took that changed subsequent events.

While back in time, Kirk and Spock meet a social worker named Edith Keeler, who runs a soup kitchen for the down-and-out victims of the Depression. Soon, Mr. Spock uses his technological prowess to discover that Dr. McCoy will eventually have something to do with Edith Keeler herself.

In one possible historical thread, Spock finds a newspaper obituary for her. In another, however, he discovers that she will lead a pacifist movement that delays the USA’s entry into World War II, resulting in Hitler’s victory and the very alteration of events that prevented creation of the star fleet of which the Enterprise starship is a part. Thus, in order to create the more benign future known to the three officers, Edith Keeler must die.

There is only one complication. Captain Kirk and Edith Keeler (played by Joan Collins) have fallen in love.

The climatic moment comes when Dr. McCoy and Captain Kirk see each other across the street for the first time on 20th century earth. As they rush to reunite, Edith Keeler (on a date with Kirk), attempts to cross the street to join them, heedless of the fact that a fast-moving truck is headed toward her. The doctor attempts to rescue Kirk’s love, but is restrained by Kirk from doing so. Edith Keeler is killed.

The heartbreak is heightened by the incredulous McCoy’s indictment of his captain and friend: “I could have saved her…do you know what you just did?.” Unable to speak, Kirk turns away while Mr. Spock says quietly, “He knows, Doctor. He knows.” Thus, Kirk has sacrificed Edith Keeler’s life and his own happiness, to prevent her from actions that would have led to world enslavement by the Third Reich.

I have always been troubled that two of the most important biblical stories involve human sacrifice. The tale of Abraham and Isaac finds the former, the founder of the Jewish faith and monotheism, asked to sacrifice his son Isaac in order to prove his devotion to God. As he prepares to do this, an angel appears and stays his hand. A lamb is slaughtered instead. Rembrandt depicted this beautifully in the painting reproduced above.

Remember now, that I’m a psychologist. I cannot look at this painting without wondering what the child Isaac might be thinking and feeling in the aftermath of this moment. How will his relationship with his father be changed? Might there have been other possible ways of testing Abraham without permanently scarring his son?

The foundation story of Christianity poses a virtually identical dilemma, with the sacrifice of Jesus to pay for the sins of humanity. I fear that we are so used to abstracted representations of these events, that we have become inoculated against the trauma depicted by them and the human, societal, and theological implications of such horrors, reportedly authorized by God.

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Of course, most of our sacrifices are much less dramatic. Do we give up eating what we might want in order to be fit and live a longer and healthier life? Do we brush off the attractive member of the opposite sex who “comes on” to us, in order to maintain our marital fidelity, avoid injuring our spouse and children, and keep whole our integrity? Do we sacrifice time having fun or attempting to climb the career ladder in order to go to our child’s boring orchestral recital and enduring hours of “Twinkle, Twinkle, Little Star” played by tiny violinists, all of whom are out of tune?

I’m sure you can imagine many more such choices and sacrifices of your own.

We make decisions, all of us, about the question of national sacrifices too. Jobs vs. clean air, tax cuts vs. social services, giving to charity vs. keeping the money for ourselves, liberty vs. the promise of security, and most poignant of all, the decision of when war is necessary despite the sacrifice of the unlived lives of our young adult children.

Just as an exercise, you might want to make a list of all those things you spend time on that are inessential, all the things that you could live without if it came to something really important.

Or, still another exercise: if you could only take 10 things or 10 people with you to a desert island, who or what would they be and who or what would you leave behind? And what cause would be great enough for you to agree to go to a desert island in the first place?

Who are we as a nation? Who are you as a person?

We might know more about our country and ourselves if we first ask what we are willing (and unwilling) to sacrifice.

The top image is the Sacrifice of Isaac by Rembrandt. The second picture, taken by Michael Gäbler, is of Adi Holzer’s hand colored etching Abrahams Opfer from 1997. Finally, Caravaggio’s version of the same scene Die Opferung Isaaks from 1594-96, sourced via the Yorck Project. All of the above come from Wikimedia Commons.

Hope For the New Year: Old Words After a Tough Twelve Months

Its been a tough year, but not the first in human history. These old words from the great nineteenth-century Scottish writer Robert Louis Stevenson seem just right:

“Give us grace and strength to forbear and to persevere. Give us courage and gaiety and the quiet mind. Spare us to our friends and soften us to our enemies. Give us strength to encounter that which is to come, that we may be brave in peril, constant in tribulation, temperate in wrath and in all changes of fortune, and down to the gates of death loyal and loving to one another.”

Fifty Positive Steps to Change Your Life

Australian State Route Shield

You might think it an odd place to begin changing your life, but consider this: write your own obituary. What is it that you’d like someone to say about you after you are gone?

One of the tricks to changing your life is to widen your imagination, break your routine, and see and think about things differently. Here are 49 more small steps that you might consider in the process of reconfiguring yourself:

If you are a city dweller, drive far enough away from the city to see the stars on a clear night. There are lots more than you think.

Think of someone you dislike and make a list of all of their positive qualities.

Volunteer to do something that might be described as “community service.”

Start to write your autobiography.

Write a short story.

Eat a raisin slowly, as if you’d never tasted one before.

Go to a fancy restaurant and eat a meal alone; or go to a concert, play, or movie alone.

Make a list of all the things you are grateful for.

Apologize to someone who deserves your apology, including a “no excuses” statement of regret and some method of attempting to make-it-up to them.

Re-contact an old elementary school friend.

If your physician allows it, begin a weight-lifting program.

Wake up early to see the sun rise.

Make two lists, one of your strengths and another of your faults.

Create a “bucket list:” all the things you’d like to do before you “kick the bucket.” Make plans to do one of them within the next year.

Tell someone how much you appreciate him and why.

Write a letter. Hand write it.

Do some routine task (eating for example) with your non-dominant hand.

Build something, even if it is only a model airplane.

Grow something.

With adequate supervision so that you don’t get hurt, spend some time blindfolded.

Take an academic course.

Meditate.

Take a yoga class.

If you aren’t a dancer, learn to dance.

Remember all of the difficult life challenges that you’ve overcome and identify the qualities in you (strengths) that allowed you to overcome them.

Imagine a different and more rewarding life than the one you currently lead. What do you need to do to create it?

Create a five-minute comedy monologue and deliver it to a group of friends.

Learn to sing or play a musical instrument.

Play chess.

Give up something for a month (for example, TV, a favorite food, alcohol, caffeine, or listening to music).

If you have no children, consider becoming a “Big Brother” or a “Big Sister.”

Learn a foreign language.

Participate in a team sport.

Start a philanthropic project with some friends, no matter how small it might have to be.

Visit a public high school in the inner-city and think about the future of this country and what you can do to make it better.

Clean out your closet.

Imagine that you are to be stranded on a desert island and can only take five non-essential items with you. What would they be?

If your memory was going to be erased, what would be the single memory that you would ask to be spared? Why that one?

Go on a retreat.

Teach someone something. Show them “how it is done.”

Give some money (even if its only a dollar) to some needy person you know; and do it anonymously!

Buy a hard copy of one of the few remaining great newspapers in the USA (for example, the New York Times, Washington Post, or Wall Street Journal) and read every word. Then think about the fact that a Bell Labs study reportedly estimated that the average sixteenth century man had less information to process in a lifetime than can be found in a single daily edition of the New York Times.

If you wear a tie, tie the knot in a new way (most men tie a Four-in-Hand knot, but there are some others that actually look better).

Paint, draw, sketch, or sculpt something.

If you haven’t done so already, read Becker’s The Denial of Death.

Walk to some destination that you usually reach by car or pubic transportation.

Make a list of all that you have learned about life since finishing your formal education.

If you don’t have a tatoo, get a temporary tatoo (if there are no health risks to you) and observe how people look at you differently; if you have a prominent tatoo and can cover it up, walk around and notice the way that people look at you now.

Send me a suggestion on one more step to change your life.

The image of the Australian State Route Shield is sourced from Wikimedia Common.