The content of their character

“I have a dream that my four children will one day live in a nation where they will not be judged by the colour of their skin, but by the content of their character.”
(Martin Luther King)

If only we could get this down. Some conservatives suggest that laws have been changed to make discrimination illegal and thus we are already there (in effect, we ARE judging people by the content of their character, not the color of their skin). Some woke progressives suggest, on the contrary, that the remark points to a distant future, so far removed from the present that it is a mistake to try to apply it today in our everyday lives.

I think each of these views is somewhat myopic. I think the best way to look at it is this: MLK’s rule is a starting point for the individual and an endpoint for society. If we each start now, with the people we meet on the street today, to judge people by the content of their character and not the color of the skin, if we each follow the well-known paraphrase of Gandhi to “be the change you want to see in the world,” we will be taking the necessary first step on the path that ultimately ends with the society Dr. King envisioned. So don’t make the mistake of thinking there is not much work left to be done on the road to racial equality and harmony, but don’t make the perhaps even larger mistake of not applying the MLK rule in your personal life today.

Those are my thoughts. Additional thoughts and comments welcome.

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“Standard of Living ” vs “Quality of Life”

If you’re like me, sometimes those phrases blur together in the gray matter, and you need a reminder that they are entirely different things. My most recent reminder came from spending some months in Mexico, after which it struck me that the standard of living is higher in the US but the quality of life is higher in Mexico. I.e., in the US everyone has cars, people have more expensive things in their homes, etc. But in Mexico – at least in my experience living in Guanajuato and visiting a number of other towns – there is more day-to-day human content. I could walk down my street any time of day or evening and there were people everywhere – families, street vendors, buskers, teenagers. If I walked a mile or more, I would likely run into at least one person I knew, and given the pace of life, we might stop for a drink or poke around in an open mercado. How many times did I stumble upon an impromptu art opening or free movie night?

In Mexico, I spent hardly any money, had no car or nice “things,” but when life is full, nice things are superfluous. And when people live their lives out on the streets in the community, life may have ups and downs, but it will almost certainly be full. There is more life, more beating heart, in Mexico. At least for me. I do not want to generalize – at least not about quality of life. The standard of living is more quantifiable, and I can generalize that it is higher in the US. Quality of life is more subjective and certainly varies from place to place within those two countries (and varies from person to person). So I can’t really conclude that the quality of life in Mexico is irrefutably higher than in the US. It’s just that for me, Mexico was my reminder: standard of living and quality of life are two different things. You might have a different reminder. But it’s nice to reflect on that once in a while for perspective.

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The sublime in art and self-actualization

Blogmate Paul Adkin recently posted about “purposiveness and becoming.” The simplified gist of it – I partly conjecture, as Paul is ahead of me on some things philosophical – is that purposiveness is teleological or end-oriented. We get a sense of purpose by directing our attention at something “out there/not here yet” toward which we can strive. Thus, purposiveness is wedded to our process of becoming, of transforming ourselves. And if that process of transforming ourselves is in a predetermined direction, we have “purpose” in life.

After a bit of free association, I started correlating Paul’s ideas to some art shows I’d seen recently. In the arts, there is the age-old distinction between the beautiful and the sublime, sometimes cast as the classical and the romantic. Beautiful/classical is associated with symmetry, framing, a delightful rational pleasure; the sublime/romantic is associated with excess, passion, feelings of awe or of being overwhelmed by something that cannot be adequately grasped or framed.

So my tie between Paul and the arts becomes this: Beauty relates to being, the sublime relates to becoming; beauty is static, the sublime is dynamic. The beautiful artwork or musical composition comes to us framed neatly, symmetrically; it is calming and delightful, not disruptive or disturbing. Indeed, it is calming and delightful specifically because it ratifies our sense that we can frame things neatly, symmetrically, rationally, hold them in our hands and view them in wonder.

Knowing nothing of musical history, I think of Mozart’s Eine Kleine Nachtmusik as beautiful, the perfect expression of that delight that comes with rational pleasure. Then I think of his younger contemporary, Beethoven, composing his 5th symphony 20 years later. The 5^th is sublime right from the 4-note opening, the “fate motif” that everyone knows. The ominous motif itself seems a warning shot that what is coming is not beautiful but sublime, not an invitation to relax in delight, but something disruptive, full of passion that is not easily confined or domesticated; indeed, something a little bit frightening, breaking the comfort zone of being and expanding it in a way that causes existential angst, as the listener goes beyond their capacity to keep the response within pre-ordained limits. The capacity falters, and one is overwhelmed.

Though my examples might be faulty from the viewpoint of music history, I can still take the point about beauty and the sublime and apply it to self-actualization. Beauty resonates with our stages along the path, it resonates with the pleasure we get when we can pause, look around us, and appreciate the wonderland we happen to be in at this stage of life or of reality. The sublime resonates with our moments of transformation, disruption, the struggle between stages, where one fixed stage is lost and the new not arrived. It is a period of angst – frightening, dizzying, and exhilarating at the same time. The self that has existed up to this moment is overwhelmed and swept aside and the new self not yet formed. It is not unlike what ancient civilizations must have felt at the winter solstice, when the old sun seems dying but the new sun uncertain. It is the breaking of the snakeskin as the old self is shed, its boundaries shattered, but the new self not yet secure.

I know that Slavoj Zizek, whom I admire for his politics, has had something to say about the sublime. (Full disclosure: I have not read Zizek’s The Sublime Object of Ideology, but I have read The Parallax View and a few other bits, and hey, as I said at the outset, this is free association time.) If I had to tie my thesis about the sublime to politics, the easiest point of entry would be in royal lineage. “The king is dead; long live the king.” In that paradox is the anxiety of the sublime in its political aspect. That moment between the death of one monarch and the coronation of the heir must have been one of tremendous anxiety for the body politic, the opening for bloody war and massive dislocation in the fragile civil society, the sublime moment of transformation in all its terrible possibility. Best to try close the gap to the single breath indicated by the semicolon: “The king is dead; long live the king.”

For Zizek, I know, it’s probably more of an ideological thing. Perhaps the self gets overwhelmed and lost in the totalizing ideology that swamps it. This seems especially relevant in totalitarian societies. But I like my king example for how it resonates with those transformative moments in self-actualization.

Just to finally touch on Zizek’s psychoanalytic (Freudian) angle on the sublime, as I am told that he goes there, too. Freud’s superego, of course, relates nicely to the sublime. Let’s briefly say that Freud’s tripartite schema consists of (1) the id, which refers to the dark, primitive drives; (2) the superego, which relates to the inscrutable, all-powerful (father-) figure to which the infant psyche is subjected (and which the infant psyche introjects), the enforcer of prohibitions but also the source of higher ideals for which to strive; and (3) the ego, where the rubber meets the road in terms of the id’s reckless drives and the superego’s controlling function. In Zizek (or so I’m told), ideology functions as a superego. This, to me, opens an interesting dichotomy in the sublime. In one variant, the subject is overwhelmed by the inscrutable power faced and is humbled into in state of awe by the objective power. The second variant comes with the exhilaration of resisting and thwarting the Law – “jouissance” Zizek calls it. To stick to the political framing, the first variant might be the “conservative” variant (cp. Edmund Burke), insofar as the subject is humbled, resistance impossible, and the objective power source reaffirmed. The second variant might be the more “radical” variant (cp. Kant), in that the subject breaks down the objective formations of power and proclaims its own dominion.

Back to self-actualization. Beauty and the sublime. An endless series of steps, each step a pleasant resting place, with the movements between fraught with danger and transformation, fraught with the possibility that that self might be utterly lost, humbled, overwhelmed (Burke), or that the self might be exhilarated and transformed, ennobled into some entirely new being who can look back in wonder at all the steps below, enjoy the delight of the moment, and then feel the pull of purposiveness and turn the gaze back upward.

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