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Th histories may be similar on very large scales, but they will differ greatly on imal, everyday scales. We happen to live on one particular history that hae tain properties and details. But there are very similar intelligent beings who on histories that differ in who won the war and who is Top of the Pops!” tke the trivial details of our universe arise because the fundamental laws ine rate quantum mechanics with its element of uncertainty or randomness, ‘The second question was: If everything is determined by some funday tal theory, then what we say about the theory is also determined by the then and why should it be determined to be correct, rather than just plain wrong irrelevant? My answer to this was to appeal to Darwin's theory of natural tion: Only those individuals who drew the appropriate conchisions about world around them would be likely to survive and reproduce. The third question was: If everything is determined, what becomes off will and our responsibility for our actions? But the only objective test of whetha an organism has free willis whether its behavior can be predicted. In the of human beings, we are quite unable to use the fundamental laws to what people will do, for two reasons. First, we cannot solve the equations f the very large number of particles involved. Second, even if we could solve ‘equations; the fact of making a prediction would Cy lead to a different outcome. So as we cannot predict human behavior, we m as well adopt the effective theory that humans are free agents who can chom what to do. It seems that there are definite survival advantages to believing free will and responsibility for one’s actions. That means this b reinforced by natural selection. Whether the language-transmitted sense responsibility is sufficient to control the DNA-transmitted instinct of agg sion remains to be seen. If it does not, the human race will have been one natural selection’s dead ends. Maybe some other race of intelligent beings where in the galaxy will achieve a better balance between responsiblity ‘aggression. But if so, we might have expected to be contacted by them, of least to detect their radio signals. Maybe they are aware of our existence b don't want to reveal themselves to us. That might be wise, given our record. In summary, the title of this essay was a question: Is everything det mined? The answer is yes, it is. But it might as well not be, because we never know what is determined. 7 A British pop-musie television program (1964-2006). Questions 1, Hawking chooses 2 question for his title and draws attention to this choice i conclusion. Why a question? How isthe essays title related to its structure? 2. Hawking concludes, “So as we cannot predict human behavior, we may 2s well the effective theory that humans are free agents who can choose what todo" (pact 25). What does Hawking mean by this statement? What are is practical implicaoLoNIZING THE MIND the rainbowed school and its acres of brilliant classrooms, in which no verb is singular, or every one is. How happy they seem, even on ice, to be together, selfless, which is the price of gleaming, What docs Doty mean by the stubject beneath the subject? How does he find it? Took at how Doty analyzes his own favorite stanza. Read "A Display of Mackerel” min, Choose and analyze the language of your favorite stanza. ‘Doty claims not to like the poem's message that “our glory is... our commonness.” ch aspects of the essay and poem celebrate individuality and which celebrate pnmoaness? Which do you think Doty prefers? How do you see the relation between. rw? | Go to. grocery store, a cafeteria, or some other ordinsry spot and look for an image gress you. Describe it and then write until you find your own subject beneath the abject. Why did this image capture your attention? Nevot wa Turoncto Decolonizing the Mind "was BORN into a large peasant family: father, four wives and about twenty-eight children. also belonged, as we all did in those days, to a wider extended fam- ily and to the community as a whole. ‘We spoke Grkaiya as we worked in the fields. We spoke Gaya in and outside the home. I ean vividly recall those evenings of storytelling around the fireside. It was mostly the grown-ups telling the children but everybody was interested and involved: We children would re-tell the stories the following day to other children who ‘worked in the fields picking the pyrethrum flowers, tea-leaves or coffee beans ‘of our European and African landlords. “The stories, with mostly animals as the main characters, were all told in Gikayn, Hare, being small, weak but full of innovative wit and cunning, was our hero. We identified with him as he struggled against the brutes of prey like Published in Decolonising the Mind: The Politics of Language in African Literature {1986), 2 collection of esays reflecting on the relasions of modern African literature to is European heritage and arguing fora new, independent African tradition. 1, Language spoken by the Kikuyu people, the majority of Kenyans. 2. Type of chrysanthemum, often used as an insecticide or For medicinal purposes.redo ‘2071 104—,usuorg wy, sh 20441 “sUPYONEY Ha -PaeSBERY apres apIs “Buoqe uosuanars pue suay>iq poyriduuys prar mou y jooyos Arewtsd Uy paddors sofeniue] uekuy ut (aznqexo9y exo) ainteig ‘aaueutwop yeyp Bursso}u stig “pu: -sKs ay) Us pu prueaka oy yds © uaa ey soup Ape P1no Kpogox seu uj—jssed !—p2z9 © psy Soya ss9[un stoalqns saqpo ayp fe Ul pauzopr0d Haq oy J9NeU! 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of course discouraging, to see economics now eleva imate justifir and explainer of al the affairs of ou dail ‘As thousands of smal fama anc small local businesses ofall Kinds falter and fail under the effects of adi republic, all that is outside the purview of the economist. As the farmers go under, as communities lose their economic supports, as all of rural America sits as if condemned in the shadow of the “ ence,” the economist announces ponti some winners and some losers"—as if or anything. The sciences, one gathers, humanities defer abjectly to the sciences. ly serve economics, and the sume, apparently, that we are 207208 : THE ART OF THE COMMONPLACE in the grip of the determination of economic laws thé verse. The newspapers quote the economists as the read their pronouncements, knowing that the last wot “Science,” President Reagan says, “tells us that the breakthroughs in super- conductivity bring us to the threshold of a new age.” He is speaking to “a fed- cal conference on the commercial applications of the new technology,” and ‘we know that by “science” he means scientists in the pay of corporations. “It is our task at this conference,” he says, “to herald in that new age with aush.” ‘A pate of his program to accomplish this task is a proposal to “relax” the anti- ‘rust laws.* Thus even the national executive and our legal system itself must now defer to the demands of ‘the economy.” Whatever “new age” isathand at the moment must be heralded in “with a rush” because of the profits available to those who will rush it in. Ic seems that we have been reduced almost to a state of absolute econom- ics, in which people and all other creatures and things may be considered purely as economic “units,” or integers of production, and in which a human being may be dealt with, as John Ruskin put it, “merely as a covetous machine."t And the voices bitterest to hear are those saying that all this destructive work of mindless genius, money, and power is regrettable but can- that a remedy is possible. Ifso, pethaps the best beginning woul standing the falseness and silliness of the economic ideal of competition, which is destructive both of nature and of human nature because itis untrue toboth. ‘The ideal of competition always implies, and in fact requires, that any com- the less able, or that of the richer and the poorer, or even the ruled. These latter divisions have existed throughout contain or imply any such instructions. In fact, the defenders of the ideal of ‘Reagan calls for effort. to find commercial uses for superconductor," Lous Courier-Journal, July 29, 1987, pas. ‘ohn Ruskin, Unto This Last (Lincoln: University of Nebraska Press, 1967). 11 ECONOMY AND PLEASURE : 209 competition have never known what to do with of for the losers. The losers simply accumulate in human dumps, like stores of industrial waste, gain enough misery and strength to overpower the winners. The id displaced and dispossessed “should seek retraining and get into anoth« work” is, of course, utterly cynical; it is only the hand-washing px officials and experts.* A loser, by det if somebody whom nobody knows what to do with. There is no limit to the damage and the suffering implicit in this willingness that losers should exist as a normal economic cost. langer of the ideal of competition is that icneither proposes not implies in the unlimited competition of neighbor and nei available means must be used; none may be spared. will be told that indeed there are limits to economic competitiveness as now practiced —that, for instance, one is not allowed to kill one’s competitor. But, leaving aside the issue of whether or not murder would be acceptable as mic means if the stakes were high enough, itis afact that the destruc- ruin as a normal rest that other person's li ical existence has been it was not worth anythi person's iolog- seems merely incid spared because ‘That this person is n “seek retraining and get into another line of work” signifies only that his life as it was has been destroyed. But there is another implication in the limitlessness of the ideal of compe- “Reed Karaim, “Low of millon farms in 14 year projected," Des Moines Register, March 18, 1986, p. 14,210 : THE ART OF THE COMMONPLACE country, once divided somewhat democratic age” suggests not merely chat we are that this is now a permissible goal for the wo which Mr. Reagan speaks and acts, and a burden acceptable to nearly every- body else. ‘Nowhere, I believe, has this grossly oversimplified version of economics made itself more at home than in the land-grant universities. The colleges of agriculture, for example, having presided over the now nearly completed destruction of their constituency —the farm people and the farm coma and corporate interests chat are dest 's, of course, is only a new intensi that began with machines and chemicals proposes now to continue with automation, computers, and biotechnology. That this has been and is a revolution isundeniable. [thas not been merely a “scientific revolution,” asits proponents sometimes like to call it, but also an economic one, invol great and profound changes in property ownership and the distributio wealth, It has done by insidious tendency what the communist rev. have done by fiat: it has dispossessed the people and usurped the power and integrity of community life. This work has been done, and being done, under the heading of altruism: its aims, as its proponents of repeating, are co “serve agri- culture” and to “feed the world.” These aims, as stated, are irreproachable; as pursued, they raise a number of doubts. Agriculture, it turns out, is to be served strictly according to the rules of competitive economics. The aim is “to make farmers more competitive” and “to make American agriculture more compet itive.” Against whor ‘made more competi other farmers, at home and abroad. Now, if the colleges of a agriculture” by helping farmers to compete against one anothe: propose to do to help the farmers who have been out-compet people are not farmers anymore, and therefore are of no academic servants of agriculture. Besides, they are the beneficiaries of the inestimable liberty to “seek retraining and get into another line of work.” *Thisisthe language ofthe Hatch Act, United Staes Coe, Section 361. ECONOMY AND PLEASURE And so the colleges of agriculture, entrusted though they are to serve the learning from the past and nothing worth preserving in the present. The idea ofthe teacher and scholar as one called upon to preserve and pass on a common cultural and natural birthright has been almost entirely replaced by the idea of the teacher and scholar as a developer of “human cap ital” and a bestower of economic advantage. The ambition is to make the uni- ting somehow the competitiveness of its members. One cannot ‘maintain one’s “competitive edge” ifone helps other people. The advantage of “early adoption” would disappear —it would not be thought of —in a commu- nity that put a proper value on mutualhelp. Such advantages would not be thought of by people intent on loving their neighbors as themselves. And itis to imagine that there can be competitiveness and global bottom line.” The strangest of all the doctrines of the cult of compet which admittedly there must be losers as well as winners, is that ‘competition is inevitably good for everybody, that altruistic ends may be met by a system without altruistic motives or altruistic means. In agriculture, competitiveness has been based throughout the industrial rating technological change—the very principle of ness is everaccelerating change—and this has lerating dependency on purchased products, products m home. Community, however, aspires toward sta- bility. Iestrives to balance change with constancy. That is why community life places such high value on neighborly love, marital fidelity, local loyalty, the integrity and continuity of family life, respect for the old, and instruction of the young. And a vital community draws its life, so far as possible, from local212: THE ART OF THE COMMONPLACE ‘grant universities, in espousing the economic determinism of the industrialists, have caught themselves in a logical absurdity that they may finally discover to be dangerous to themselves. If competitiveness is the eco- the public be. ‘to permit a corporation to profit privately from research that has been subsidized publicly? Why should not the industries be required to do their own research a great deal more cheaply than the universities can doit? The question that we finally come to isa practical one, though itis not one that sentirely answerable by empici and roaches live by competi 3 privilege of human bei impossible not to notice how little the proponents of the ideal mn have to say about honesty, which isthe fundamental economic virtue, and how very little they have to say about community, compassion, and mutual help. ‘But what the ideal of competition most flagrantly and disastrously excludes is affection. The affections, John Ruskin said, are “an anomalous force, ren- while, even if he desi us, as Ruskin also said, is not “steam, magnetism, or gravitation,” but “a Soul.” | would like now to attempt to talk about economy from the standpoint of affection —or, as lam going to call it, pleasure, advancing jus a little beyond ECONOMY AND PLEASURE : 213 in’ term, for pleasure is, so to speak, affection in action. There are obvi- a way that is frankly emo- f nature and the pleasures for what lam trying to deal result of the loss of those with here is the gri pleasures. tis necessary, at the outset, to make a distinction between pleasure that is the future. These pleasures are in every way analogous pleasures of individuals. They are pleasures that we are: to the extent that we can ignore or defer the logical consequences. ‘That there is pleasure in competition is not to be doubted. We know from childhood that winning is fun. But we probably begin to grow up when we begin to sympathize with the loser—that is, when we begin to understand that that they may appear to be winners is owing only to their temporary ability to charge their costs to other people or to nature. But a victory over community or nature can be won only at everybody's cost. For example, we now have in the United States many landscapes that have been defeated — temporarily or permanently—by strip mining, by clear- ‘cutting, by poisoning, by bad farming, or by various styles of “development” that have subjugated their sites entirely to human purposes. These landscapes have been defeated for the benefit of what are assumed to be victorious land- scapes: the suburban housing developments and the places of ammus park systems, the recreational wildemesses) of the winners —so far economy, But these victorious landscapes and their human inhabitants are already paying the costs of their defeat of other landscapes: in air and water214 : THE ART OF THE COMMONPLACE pollution, overcrowding, inflated mind. Eventually, the scarcity or want of necessary goods. Isiit possible to look consuming “rush” of winning and los- ing to the possibility of countrysides, a nation of countrysides, in which use is rot synonymous with defeat? It is. But in order to do so we must consider our pleasures. Since we all know, from our own and our nation’s experience, of some pleasures that are canceled by their costs, and of some that result in unre- deemable losses and miseries, it is natural to wonder if there may not be such phenomena as net pleasures, pleasures that are free or without a permanent ‘cost. And we know that there are. These are the pleasures that we take in our own lives, our own wakefulness in this world, and in the company of other people and other creatures— pleasures innate in the Creation and in our own good work. It is in these pleasures that we possess the likeness to God that is spoken of in Genesis. “This curious world we inhabit is more wonderful than convenient; more ‘beautiful thain it is useful; i is mote to be admired and enjoyed than used.” Henry David Thoreau said that to his graduating class at Harvard in 1837. We ‘may assume that ¢o most of them it sounded odd, as to most of the Harvard graduating class of 1987 it undoubtedly still would. and various diseases of body and itself an uncomfortable thought, for in our workaday world we can. andy avoid preferring some things above others, and this makes it hard to imagine not doing so. That God created all things for tinue to exist because th possible both from the mentalist cities claim to many Christians. Itwould be foolish, probably, to suggest that God's pleasure in all things can be fully understood or appreciated by mere humans. The passage suggests, however, that our truest and profoundest religious experience may be the simple, unasking pleasure in the existence of other creatures that is possible to humans. It suggests that God's pleasure in all things must be respected by us in our use of things, and even in our displeasure in some things. It suggests too that we have an obligation to preserve God’s pleasure in all. things, and surely ECONOMY AND PLEASURE : 215 ‘only that we must not misuse or abuse anything, but also that things and some places that by common agreement we do eave wild. This bountiful and l to God—and potentially plea unthinkable from the point of view of an economy such as the one we have now, which completely discounts the capacity of peo- ple to be affectionate toward what they do and what they use and where they live and the other people and creatures with whom they live. Ie may be argued that our whole society is more devoted to pleasure than tha our economy is divorced ‘workplaces and our dwelling places. Our workplaces are more and more exclu- sively given over to production, and our dwelling places to consumption. And this accounts for the accelerating division of our country into defeated land- scapes and victorious (but threatened) landscapes. More and more, we take for granted that work must be destitute of pleasure. More and more, we assume that if we want to be pleased we must wait until ation, or retirement. More and more, our farms ies and offices, which in tun more and more resemble prisons —why else should we be so eager to escape them? We recog- nize defeated landscapes by the absence of pleasure from them. Weare defeated sasure and that pleasure is gone from our at work because our work gives us no pleasure. We are defeated at home because we have no pleasant work there. We tum to the pleasure industries for relief from our defeat, and are again defeated, for the pleasure industries can thrive and grow only upon our dissatisfaction with them, ‘Where is our comfort but in the free, uninvolved, finally mysterious beauty and grace of this world that we did not make, that has no price? Whereis our sanity but there? Where is our pleasure but in working and resting kindly in the presence of this ld? And in the right sort of economy, our pleasure would not be merely an addi- tion ot by-product or reward; it would be both an empowerment of our work and its indispensable measure. Pleasure, Ananda Coomaraswamy said, perfects work. In order to have leisure and pleasure, we have mechanized and auto- ‘mated and computerized our work. But what does this do but divide us ever more from our work and our products —and, inthe process from one another216 : THE ART OF THE COMMONPLACE and the world? What have farmers done when they have mechanized and computerized their farms? They have removed thernselves and their pleasure from their work. I was fortunate, late in his life, to know Henry Besuden of Clark County, Kentucky, the premier Southdown sheep breeder and one of the great farmers of his time. He told me once that his frst morning duty in the spring and early summer was to saddle his horse and ride across his pastures to sce the condi- tion of the grass when it was freshest from the moisture and coolness of the night. What he wanted to see in his pastures at that time of year, when his spring lambs would be fattening, was what he called “bloom’—by which he meant not flowers, but a certain visible delectability. He recognized it, of xy were pleased with their pasture, they would eat and grow. He knew their pleasure by his own. irony in our dissatisfaction is that we have removed pleasure fron’ our work in order to remove “drudgery” from out lives. IfTcould pick any rule of industrial economics to receive a thorough reexamination by ‘out people, it would be the one that says that all hard physical work is “drudg- ery" and not worth doing, There are of course many questions surrounding this issue: What ‘Where and in what cir- proceed only by personal testimony. | can say, for example, that the tobacco harvest in my own home country involves the hardest work that I have done in any quantity. In most of the Years of my life, from early boyhood until now, Lhave taken part in the tobacco cutting. This work usually occurs at some time between the and the first part of October. Usually the weather is hot; usually we are in a ‘hurry. The work is extremely demanding, and often, because of the weather, it the sort of thing the agriculture experts have had in mind when they have talked about freeing people from drudgery. That the tobacco cutting cam be drudgery is obvious. Ifthere is too much of it, if it goes on too long, if one has no interest in it, if one cannot reconcile ECONOMY AND PLEASURE : 217 oneself to the misery involved in it, if one does not like or enjoy the company of one's fellow workers, then drudgery would be the proper name for it. But for me, and I think for most of the men and women who have been my ‘companions in this work not been drudgery. None of us would say that of the time, but we do take pleasure in it, and ccan be intense and clear. Many of my dearest memo- sometimes the pleas ries come from thes ed social occasion of our year. Neighbors work rogether; they are together all day every day for weeks. The quiet of the work is not much interrupted by machine noises, and so there is ‘much talk. There is the talk involved in the management of the work. There is incessant speculation about the weather. There is much laughter; because of the unrelenting difficulty of the work, everything funny or amusing is relished. And there are mem« fkinships and friendships going far back; my own earliest associations with it occurred nearly forty years ago. And s0 as we work we have before us not only the present crop and the pres- ent fields, but other crops and other fields that are remembered. The tobacco cutting is a sort of ritual of remenibrance. Old stories are retold; the dead and the absent are remembered. Some of the best talk have ever listened to I have heard during these times, and Iam especially moved to think of the care that is sometimes taken to speak well— that is, to speak fittingly —of the dead and the absent, The conversation, one feels, is ancient. Such talk in bars and at row ends must go back without interruption to the first farmers. How long it much longer perhaps, but we do ts it can carry us deeply into our may continue is now an uneasy not know. We only know that wh ‘On many days we have had somebody's child or somebody's children with us, playing in che bam or around the patch while we worked, and these have been our best days. One of the most regrettable things about the industrializa- tion of work is the segregation of children. As industrial work excludes the dead by social mobility and technological change, it excludes children by haste and danger. The small scale and the handwork of our tobacco cutting their play the children learn to work; they learn to know theit elders and their country. And the presence of playing children means invariably that the ‘grown-ups play too from time to time.218 1 THE ART OF THE COMMONPLACE be in one’s place, in such company, wild or domestic, and with such pleasure, that one cannot think of another place that one would prefer to be—or of another place at all. One does not miss or regret the past, or fear or long for the future. Being there is simply all, and is enough. Such times give one the chief standard and the chief reason for one's work, Last December, when my granddaughter, Katie, had just turned five, she stayed with me one day while the rest of the family was away from hone. In the afternoon we hitched a team of horses to the wagon and hauled a load of dirt for the barn floor. It was a cold day, but the sun was shining; we hauled our load of dirt over the tree-lined gravel lane beside the creek—a way well known to her mother and to my mother when they were children. As we went along, Katie drove the team for the first time in her life. She did very well, and she was proud of herself. She said that her mother would be proud of her, and [said that | was proud of her. ‘We completed our trip to the bar, unloaded our load of dirt, smoothed it over the bam floor, and wetted it down. By the time we started back up the cereck road the sun had gone over the sat close to me in the wagon, and we not say anything because I was afta because she was cold and tired and miserable and perhaps homesick; it was impossible to hurry much, and I was unsure how I would comfort her. But then, after a while, she said, “Wendell, isn't fun?” 1988 ‘Two Economies I Some time ago, in a conversation with Wes Jackson in which we were labor- ing to define the causes of the modern ruination of farmland, we finally got around to the money economy. I said that an economy based on energy would bbe more benign because it would be more comprehensive. ‘Wes would not agree. “An energy economy still wouldn't be comprehen- sive enoiigh.” “Well,” I said, “then what kind of economy would be comprehensive enough?” He hesitated a moment, and then, grinning, said, “The Kingdom of God.” m because he found it, at that point in our so because, in my pondering over its indispensable myself. For the thing ize such an economy, we naturally pose against it an econ- ‘omy that does not leave anything out, and we can say without presuming too 219POLITICS AND GovERNMENT Gronce Onwent Shooting an Elephant ss, petty kind-of way anti European feeling was very bitter. No one had the through the bazaars alone x dress. As 2 police officer e referee (another Burman) looked the other way, the exoved yelled laughter. This happened more than once. In the end the sneering yellow faces of young men ne everywhere, the insults hooted after me when I was at a safe dis tance, got badly on my nerves. The young Buddhist priests were the worst ofall. ‘There were several thousands of them in the town and none of them seemed king cages of the lock-ups, the grey, cowed faces the scarred ks of the men who had been these oppressed me with ai ig into perspective. T was young and ill-educated ‘and I had had to think out my problemas in the utter silence that is imposed on sense of e younger empires T knew was that I was stuck between my hatred of the empire I served and my rage against the evil-spirited little be ‘who tried to make my job impossible. With one part of my mind I thought of First published in the periaieal New Writing ‘writing career and soon after Decamte the the beginning of Orwell's }) appeared. The essay late le piece in a collection, Shooting aa Elephant, and Other Essays (1950) as an unbreakable tyranny, as something clamped down, in saecula saeeulorum,® upon the will of prostrate peoples; with another patt I that the greatest joy in the world would be to d guts ask any Anglo-Indian One day something happened which in a roundabout way was en ing It was had before of the real governments act. Early one morning the sub-inspector ata police station other end of the town rang me up on the ‘phone and sa bazaar. Would I please come and do som: up, as tame elephants always are when their nthe pre it had broken its chain and the only person who could manage it when it was in that but had taken the wrong direction and was now tweelve hours’ journey away, and in the morning the elephant had suddenly reappeared in the town. The Burmese population had no weapons and were quite helpless agains destroyed somebody's bamboo cow and raided some fruit-stalls and devoured the stock; a municipal rubbish van and, when the driver jumped 0 had turned the van ‘The Burmese sub- me in the quarter where a labyrinth of squalid bamboo hut was a very poor leaf, winding a sully morning att cry of "Go away, child! Go in her hand came round the corner of a hut, violently shooing away a crowd of naked children. Some more women followed, clicking their tongues and exclaiming; evidently there was something that the children ought not to have seen. I rounded the hut and saw 1. The imperial government of Brits 2. Forever and ever. 3. Gon ia and Burma, 0 sexual heata man’s dead body spressing i |. He was an Indian, a black Dravidian coolie,* almost naked, and he could not have been dead many minutes. The eople said thatthe elep round the comer of thehut caught hin wi id ground him into the earth. This was the rainy season and the ground was sft, and his face had scored a trench a foot deep and a couple of yards long. He was lying on his belly with arms crucified and head sharply twisted to one side. His face was coated with mud, the eyes wide op of unendurable agony. (Never n of the great beasts foot had stripped the skin from his back as neatly as one skins a rabbit. As soon ww the dead man I sent an orderly to a friend’s house nearby to borrow an nting it 10 go mad with few hundred yards away. As I of the quarter fl uch interest in the elephant ‘when he was merely ravaging their homes, but i was different now that he was to be shot. lt was abit of fun to them, as ie would be to an English crowd; besides they wanted the meat. It made me vaguely uneasy. I had no intention th the rifle over my shoulder and an ever growing army of people jostling at my heels. At the bottom, when you got sway from the huts, there was @ metalled road and beyond that « miry waste of paddy fields a thousand yards aeross, not yet plough ight then and I which case he wor mahout shoot hiz, while to make sure that he did not I decided that I would w: turn savage again, and then go home. 4. Ahited worker “coolie” comes fro 1m southern India, one speaking a Dravidian language. The word ior Kuli, the name of an aboriginal race of western India, SHOOTING AN ELEPHANT 787 But at that moment I glanced round at the crowd that had followed me. was an immense crowd, two thousand blocked the road for a long distance on faces above the garish clothes—faces watching. And shoot the elephant after. ty ofthe th his gun, mnarmed native crowd—seemingly the leading actor of was only an absurd puppet pushed to and fro by the low faces behind, I perceived in this moment that when the white man turns tyrant itis his own freedom that he destroys. Hee becomes a sort of hollow, posing dummy, the conventionalized figure of a sahib, he condition of his rule that he shall spend “natives,” and so in every crisis he has got to do what the “nat him, He wears @ mask, and his face grows to phant. had com hhas got to appear resol things. To come al at my heels, and then to ‘0 be laughed T watched him bes would be murder to shoot him. At that age ing animals, but I had never shot an elephant and }omehow it always seems worse to killa large ani ides, there was the beasts owner to be considered. Alive, the elephant was worth at least a hundred pounds; dead, he would only be worth the value of his tusks, five Pounds, possibly. But I had got to act quickly, I turned to some experienced looking Burmans who had been there when we arrived, and asked them how clephant had been behaving. They all said the same you if you left him alone, but he might charge if you {twas perfectly clear to me say, twenty-five yards of the el could shoot; if he took no no mahout came back. But also I knew that I wa. do no such thing. Iwas, ‘poor shot with a rifle and the ground was soft mud into which one would sink at every step. Ifthe elephant charged and I missed him, I should have about as ‘much chance as a toad under a steam-rolle. But even then I was not thinking ‘own skin, only of the watchful yellow faces behind. For at the erowd watching me, I was not afraid in the ordinary would be safe to leave10 joo (GEORGE URWELL frightened. The sole ‘wrong those two thousand Bur trampled on and reduced to a grinning corpse like that Indian up t that some of them would laug! native. I shoved the cartridges into the magazine and lay down on the road to get a better aim, ‘The erowd grew very st see the theatre curtain go up ine of his body ricken, shrunken, immensely old, as though n without knocking him after what seemed a long time—it might have been five seconds, his trunk reaching skywards like a tree. He trumpeted, for the first and only time. And then down he came, towards me, with a crash that seemed to shake the ground even where rattling gasps, his great mound ofa side painfully rising and falling, His mouth was wide open—I could see far down into caverns of pale pink throat. I waited a long time for him to die, but his breathing did not weaken. Fin where I thought his heart must be. TI velvet, but still he did not die. His body did not even jerk when the sh him, the tortured breathing continued without a pause. He was dying, very and in great agony, but in some wo re fro could damage him further. | felt that I had got TING AN ELEPHANT eal oo sud drat he rent beast to move and yet powerless to die, and not even to be able back for oc med to make no impression, ‘king of. " In the end I cou it took hi before baskets even the bones by the shooting ut he was only an Indian and eould had done the right thing, for a mad elephant has sf conta Among the Europe nen said I was right, the younger men sai wera don shame shot an sephant fr iling ene bees ogc hant was worth more than any damn Coringhee coolie.* And afterwards Iwas very glad that the coolie had been killed; legally in the right and ave me a sufficient pretext for shooting the elephant, [often wondered whet any ofthe others grasped that I had done it solely to avoid looking a fool tchor kn 6. Aired worker from the seaport of Coringa, in Madras, India Questions ‘CHIMAMANDA NGOZI ADICHIE, To My One Love Bom in 1977 in Enugu, Nigeria, Chimamanda Ngozi Adichie is a nov- elist, short story writer, and nonfiction writer whose work has appeared in various publications, including the New Yorker and the Towa Review. She has authored five books, including her most recent novel, Americanah, for which she won a National Book Critis Circle Award. She is also the recipient of a MacArthur Genius Grant. Adichie often speaks on her experiences as an African feminist, and her TEDs talk, “We should all be feminists,” was sampled in Beyonce's 2013 song “Flawless.” “To My One Love," originally tiled “Operation,” comes from the liter ary magazine Granta. It was featured in their issue about storytelling, “What Happened Next.” Init, Adichie expresses the perpetual shocks of ‘young love and young loss. Lagos in June is steamy. But that Thursday afternoon at the Champion newspaper office, I did not notice how the air was like ‘ hot, moist blanket, I swaggered and smiled, too full of accom- plishment, I had just had a collection of watery poetry published by a vanity press in London, I was doing my first newspaper inter view. Twas 19 years old. Kate, the woman who interviewed me, was squat, friendly, and full of praise for the poems (although she had not read them), After the questions, she told me I was a role model for young Nigerians. I glowed. She took me downstairs to have my picture taken ina wide room that smelled of chemicals. ‘Matte photographs were plastered on the wall. Most of them were of prominent people, but there were also beggars under bridges and children playing football and soldiers by the roadsides. “They put up the best on the wall,” Kate said18 cimmayeanpa xcozr aDICHLE Later, as we left, I turned to glance again at the wall of photo- graphs, and that was when I saw it, the photo of Nnamdi. I might have let out a sound, I might have only shivered, but Kate noticed and asked if something was wrong. Lpointed. “I knew him,” I said. Kate shook her head. “Oh, sorry, sorry. It was an operation at the bank just across the road,” she said. splashes of blood on Nnamdi’s face, his head xd was a deep gray in At my university secondary school in Nsukka, there were two groups of students. The staff group, which I belonged to, was made up of students whose parents were university lecturers, ived on campus and had little money and spoke good Jh, The other group was the Omata. They came mostly from 1a and the name Omata somehow conjured the chaos of that large commercial town. Their parents were rich, illiterate traders; they lived in dormitories and often missed the first week of term, We mimicked their mixed-up English tenses, laughed at their poor grades, and mocked their bluster, And, secretly, we coveted what they had: the gold watches that we saw only on the wrists of adults, the gullibility of uneducated parents, the imported sandals that cost more than our families made in month "Nnamdi owned such sandals; his were a sparkly brown, almost orange, and had wedge heels. n archetype of the unre- fined Omata student, down to his jo-the-side strut. Nnamdi was in Form 4, a popular ser Form 2. 0! Tt was hi really likes you.” I was noncommittal, expected to be. Finally, he came himself. I wish first day I talked to him, or what we said. I remember that he ‘walked me home after school, though, and that he said very T knew him because he was the kind of student everybody knew, and T had always thought him to be larger than life, taller than life, But there he was, shy beside me, looking down as we walked. ‘He took to escorting me home. He took to calling me GB, most of my family and friends, “Bikonu, please, GB, I want you yomyoxrtove 19 th false though I wanted not! Nnamdi would t scale. I like to think now that he knew how much I liked him, from the beginning, and that we were equal participants in the ritual The afternoon I said yes, we were standing in front of my garage and he went over and plucked a flower—one of my moth- er's carefully preserved yellow roses—and held it out to “What is this for?” I asked sharply. (I had said yes, bu mean Twas no We went back and forth until Nnamdi said, in English, means love,” and I took the flower and he added, “If your mother asks who plucked it, say you don't know.” eft the Champion office and sat in a hot taxi and looked at Lagos inching past, the hawkers pressing sunglasses against window, the buses spitting out thick gray smoke, the cars stuck bumper to bumper in traffic. “See this stupid man! He wan scratch me!” m gesturing to the car beside us. Then he stuck h cursed in rapid Yoruba. Isat back, silent and sweating, and thought of Kate's words, of, how we Nigerians use the word operation to refer to armed rob- beries and how it had taken on an ominous pallor. Buses were stopped and people killed son the Benin-Lagos expressway. H Banks were raided in ope c ‘0 our hometown, Abba, our driver made a dangerous in the middle of the expressway. “There is an operation in id, and my mother praised him for being so quick. My taxi driver had stopped cursing and asked what Thad been 20 doing in the Champion newspaper office. “Wonderful!” he said when Ltold him. “Small aunty like you can write book. Well done!” I thanked him, But my glow was gone, my poetry forgotten. I was trying to remember what I had felt when I saw the pl of the dead person on the wall and realized that it was Nnamdi.20. ciiMAMANDA NGoZI ADICHTE My friends, my smug staff friends, were appalled by how much time Nnamdi and I spent together. Could he even make one decent sentence? What did we talk about? they wanted to know. Even T hardly know now. He made me laugh. We fought about things Ino longer remember and sometimes, when I pretended to ye angrier than I was, he would threaten to throw himself in the path of a car or to kneel, in apology, at the entrance of my class, He would say this so carnestly that I would laugh. Just as I laughed when he suggested we go to a dibia to do the igha ndu, a blood betrothal that would keep us from ever breaking up. I was pot familiar with it. The people in my world did not do things like the igba ndu rite; they sniffed at the supernatural. But the sim- plicity of Nnamdi’ faith intrigued me. Nnamdi intrigued me Before I went to the Champion office that June day, I knew Nnamdi was dead. His friend Ojay had told me some months before. “Something happened to Nnamdi,” he had said. Nnamdi had been at the wrong place at the wrong time, the operation was over, the armed robbers had finished stealing from the bank, but Nnamdi had parked his car in such a way that he blocked their getaway. I didn't cry. It seemed so distant, so unlikely, and I had not seen him in years. ‘it was in the taxi from the Champion office that I began to cry. T thought about the last time I had seen him. It was at a beach in Lagos. We had not seen each other since his father had trans- ferred him to another secondary school. We were both self- consciously, unconvincingly mature. He said he was trying to get into the University of Lagos. I said I was preparing to take my final secondary school exams. He had not changed; the tall, thin body, the narrow face, and the hooked nose were all the same. 1u have a boyfriend?” he asked finally. "Yes," I replied, although I did not. He had a girlfriend, too, he said, many girlfriends in fact Before we parted, he added, “You can have as many boyfriends as you want {o. But when it comes to marriage, it me and nobody tice. God made you for me. If we marry other people, thunder will strike us down,” ‘We were no longer young teenagers, but he spoke with that old earnestness on his face and I laughed. 3s Tomyoxetove 21 On my birthday, the last birthday before Nnamdi left my school, he gave me a scented satin rose in a gilded case. I hid it from my mother: It looked expensive and I feared she would ask me to return it. Later, when he gave me a ring with gold strips that curved across my finger, I hid that too. But I did not hide the card he brought when I was sick with malaria. It looked like an ordinary get-well card, one of the many my friends had sent. When you opened Nnamdi’s card, though, it played an upbeat take on "Fur Elise.” Inside the card, Nnamdi had written in his unformed, childish hand, “To my one love GB. From your own Nnamdi.” In memoriam: Nnamdi Ezenwa For Discussion and Writing 1. Why are Adichie friends mystified by her relationship with Nnamali? 2. Where in the essay does Adichie let us know when she knew of Nnameisdeath? Whatisthe effect of theplacement of thisinlormation? 3. connections “To My One Love” and Tames Baldwin, in Notes ofa Native Son (p. 43), both eschew linea chronology inthe structuring of ther esays. Desribe how time is organized tn each teuwy and to what effect Hows would the elect be differenti the tseays were structured chronologically? What would be lost? 4, Sometimes we think back on the things of our past—events, relation Ships ideas and thoy seem, as. Adichle writes of het time ith Noun a0 distant” Write about something from your pat that feel this wey to Jou How clearly can you se the event or person, or howe Clearly can you articulate the ides or opinion? How does thinking shout i make you fee? Is the feling o stance a stable thing, rca thepast sommes fee more immediate? 5. looking further Memory isa much-studied and ye still mysterious Phenomenon, Read up on theories of memory fom neuroscience Poscholog, trauma studies, and anywhere else you tar up Interest in wre Fs sumac thee ena he ds eh 9 melmore convincing. Which seem trator more sefl to you? Which seem less congenial? Why? your WhiThe Preface. Sa [its isthe eto of bai things, To reveal art and conceal the artist is art’s aim. ‘The critic is he who can translate into another manner or a new ma: terial his impression of beautiful things. ‘The highest as the lowest form of criticism is a mode of autobing: raphy. ‘Those who find ugly mean being charming. This ‘Those who find ‘cultivated. For thes They are the elect to beautiful things are corrupt without meanings in beautiful things are the h ‘The nineteenth century dislike of Realism is the rage of Caliban’ see- ing his own face in a glass ‘The nineteenth century dislike of Romanticism isthe rage of Caliban not seeing his own face in a glass. he subject-matter of the the perfect use of an im- prove anything. Kuen things that are true can be No artist has ethical sympathies. An ethical sympathy in an artist is an unpardonable mannerism of style. No art is cuer morbid. The artist can express everything, Thought and language are to the artist instruments of an art. Vice and virtue are tothe artist materials for an art From the point of view of form, the type of all the arts is the art of the “Monstrous slave in William Shakespeare's play The Tempest. 12 Oscar Wilde imusician.® From the point of view of feling, the actr’s craft is the ‘ype. All art is at once surface and symbol. ‘Those who go beneath the surface do so at their peril. Those who read the symbol do so at their pert Ibis the spectator, and not life, that art really mirrors. Diversity of epinion about a work of art shows thatthe work is new, complex, and vital. When critics disagree the artist isin accord with himself We can forgive a man for making a useful thing as long as he does not admire it, The only excuse for making a useless thing is that one ad- mires it intensely. All art is quite useless. OSCAR WILDE. "Suggestive of what Walter Pater, whom Wilde admired at Oxford, wrote in Studies im the History ofthe Renaissance (1873): “AIL art constantly aspires to- ‘wards the condition of music.” Chapter I. ihe studio of roses, and I when the light summer wind stirred amid the trees of the garden there came through the open door the heavy scent of th pink-flowering thor From the corner of the divan of Persian saddle-bags on which he was lying, smoking, as was his custom, innumerable cigarettes, Lord Henry Wotton could just catch the gleam of the honey-sweet and honey-colored blossoms of a laburnum,* whose tremulous branches seemed hardly able to bear the bur- den of a beauty so flame-like as theirs; and now and then the fantastic shadows of birds in flight flitted across the long tus- soressilk! curtains that were stretched in front of the huge dow, producing a kind of momentary Japanese effect, and making him think of those pallid jade-faced painters of Tokio ‘ho, through the medium of an art that is necessarily immo- seek to convey the sense of swiftness and motion. sullen murmur of the bees shouldering their way through the Jong unmown grass, or circling with monotonous insistence round the dusty gilt horns of the straggling woodbine, seemed. to make the stillness more oppressive. The dim roar of Lon- don was like the bourdon' note of a distant org: In the center of the room, clamped to an upright easel, \e more delicate perfume of the *Poisonous shrub that bears drooping clusters of yellow flowers. "Coarse brown silk Fabric from India. Reference to Japanese "Droning base note, mngly influenced he Aesthetic move-ge JEAN-PAUL SARTRE angel? And if I hear voices, what proof is there that they come from heaven and not from hell, or from the subconscious, or a pathological condition? What proves that they are addressed to me? What proof is there that I have been appointed to impose my choice and my conception of man on humani never find any proof or sign to convince me le that this is the angel ‘who will choose to say that cing singled out as an Abraham, to perform exemplary acts. kind had its eyes fixed on hi every man ought to say to hims the right tougt in such a way that hum: guide itself by my actions?” ‘And if he dées not say that to himself, he is masking his anguish, ‘There is no question here ofthe kind of anguish which would lead to quiet is@ matter of a simple sort of anguish that anybody who has esis familiar with. For example, when a military officer takes for an attack and sends a certain number of men to death, he chooses to do so, and in the main he alone makes the choice. Doubtless, orders ‘come from above, but they are too broad; he interprets them, and on this inter- pretation depend the lives of ten or fourteen or hem from acting; on the contrary, it is the very implies that they envisage a number of pos has value only because when they choose-ot action itself. When we speak of forlornness, a term Heidegger? was fond of, we mean exist and that we have to face all the consequences of strongly opposed to a certain kind of secular ethies ish God with the les It must be obligatory, a pri to beat your wife, to have children, which will make the same, 4 heaven of ideas, though otherwise God does not exis. In other words—and this, I believe, is the tendency of everything called reformism in France— > changed if God does not exist. We shall find ourselves with the in philosopher of existential phenomenology. EXISTENTIALISM 1131 same noriis of honesty, progress, and humangsm, and we shall have made of God an outdated hypothesis which will peacefully di off by itself ‘The existentialist, onthe contrary, thinks it very distressing that God does not exist, because all possbility of finding values ina heaven of ideas disappears long with Him; there can no longer be an a priori Good, since there is no inf- nite and perfect consciousness by reference to a fixed and given human natut determinism, man is free, man is freedom. On the other han exist, we find no values or commands to turn to which le ~ So, in the bright realm of values, we have no excuse behind us, nor justification before us. We are alo fatally leads a man to man is responsible for his passion. ‘The existentialist does not think that man is going to help himself by find- n the world some omen by whic! nt himself, Because he thinks that ‘man will interpret the omen to suit himself. Therefore, he thinks that man, with zo support and no aid, is condemned every moment to invent man. Ponge,’ in a ser thas said, “Man isthe future of man.” That's exact i flue, because it would really no longer be future. whatever a man may be, chee is a future to be forged, a virgin Future before him, then this remark is sound. But To give example which better, Isha inclined to be a collaborationist,* 1¢ German offensive of 1940, and the young man, with somewhat immature but generous feelings, wanted to avenge him. His mother lived alone 4. Fyodor Dostoyevsky (1821-1888), Russian novelist. in Vichy collaborated with the Germans the French National Committee of Liberation (Free French), headquartered in London, fought withthe Allies against them,age JEAN-FAUL 0 ‘with him, very much upset by the half-treason of her husband and the death of her older son; the boy was her only consol ‘The boy was faced with the choice of leaving for England and joining the e French forces—that is, leaving his mother behind—or remaining with is mother and helping her to carry on. He was fully aware that the woman lived only for him and that his going off—and perhaps his death—would plunge her into despair. He was also aware that every act that he did for his mother's sake was a sure thing, in the sense that it was helping her to carry on, whereas every effort he made toward going off and fighting was an uncertain move which might run aground and prove completely useless; for example, on his way to England he might, while passing through Spain, be detained indefinitely in a Spanish camp; he might reach England or Algiers and be stuck in an office at a desk job. AS result, he was faced with two very different kinds of action: one, concrete, immediate, but concerning only one individual; the other concerned aan incomparably vaster group, a national collectivity, but for that very reason ‘was dubious, and might be interrupted en route. And, at the same time, he was wavering between two kinds of ethics. On the one hand, an ethics of sympathy, ‘of personal devotion; on the other, a broader ethics, but one whose efficacy was s. He had to choose between the two. im choose? Christian doctrine? No. Christian doctr love your neighbor, take the more rugged path, ete., ete.” But which is the more rugged path? Whom should he love as a brother? The Very well, if [stay with my mothe but by virtue of this very fact, 'm running the risk of treating around me who ae fighting, as means; and, converse i are fighting, I'l be treating them as an end, and, by d treating my mother as a me: IF values are vagu specific case that we are consi the remained with her. I may say certain amount of money for hirm, but love my mother well enough to remain d with her. The only way to determine the value of (0 perform an act which confirms and defines it. But, 7. Immanuel Kant (1724-1804), German losopher. advice he’s going to get. Therefore, in 1133, since 1 require this affection to justify my act, I find myself eaught in a vicious ‘On the other hand, Gide* has well said that a mock feeling and a true fi ing are almost indistinguishable; to decide that I love my mother and wi remain with her, or to remain with her by putting on an act, amount somew/ to the same thing. In other words, the feeling is formed by the acts one per- forms; so, | cannot refer to it in order to act upon it. Which means that I can neither seek within myself the true condition which will impel me to act, nor apply to a system of ethies for concepts which will permit me to act. You will he did go to a teacher for advice.” But if you seek advice from a you already knew, more or less, marking time, some are resisting. Which to choose? If the yoting man chooses he has already decided on tfe kind of ing to see me he knew the answer Twas going to give him, and I had only one answer to give: “Youte free, choose, that is, invent.” No general ethics can show you what is to be done; there are no reply, “But there are.” Granted—but, in any case, I myself choose the meaning they have. When I was a prisoner? I knew a rather remarkable young man who was a Jesuit, He had entered the Jesuit order in the following way: he had had a num- ber of very bad breaks; in childhood, stantly made to feel that he was being kept out of charity; then, he failed to get any of the honors and distine tecn, he bungled a love affai Idish enough matter, young fellow might was a sign of something, but of what? He mi 6 despair. But he very wisely looked made for secular triumphs, and that. faith were open to him. He sa and so he entered the order. Who can help seeing that he alone d that the sign meant? Some other interpretati ch drawn From this eres of set backs; for example, that he Therefore, he is fully responsible for the interpretation. Forlornness ies that we ourselves choose our being. Forlornness and anguish go together. As for despair, the term has a very simple meaning, It meat confine ourselves to reckoning only with what depends upon our ‘ensemble of probabilities which make our action possible. When we want some-ot JEAN-FAUL SARTRE thing, we always have to reckon with probs arrival of a friend. The frien I may be counting on the fr streetcar; this supposes that Tam left to the point where my act and no further. The mome ‘The Marxists to whom I have spoken reply, ‘others in your action, which obviously has certai going to liveforever. That means: rely on both what to help you, in China, in Russia, and what they will do later on, after your death, to carry on the action and lead it to its Fulfillment, which will be the revolution, You even have to rely upon that, otherwise you're immoral.” I reply at once that always rely on fellow-fighters insofar as these comrades are involved with ‘me in a common struggle, in the unity of a party or group in wl or less make my weight felt whose movere the unity and rs are doing elsewhere ‘me to depend on, I cannot count on know by relying on human goodness or man's concern for the good of society. I don't know what will become of the Russian revolution; may make an example of it to the extent that at the present time it is apparent that the proletariat plays a part in Russia that it plays in no other nation. But ean’ swear that this will inevitably lead to a triumph of the proletariat, 've got to limit myself to what I see. shouldn't belong to a party, but rather th: and shall do what I can. For example, suppose I ask myself, “Will social as such, ever come about?” I know nothing about it. All kno to do everything in my power to bring it about. Beyond that, I can't count on anything. Quietism isthe attitude of people who say, “Let others do what I can't do.” The doctrine I am presenting is the very opposite of quietism, since it 10. René Descartes (1596-1650), French philosopher, scientist, and mathematician. Exisrenriatism 135, he exists only to the ext that he an the ensemble of his acts, noth- xefore nothing we can understand why our doctrin people. Because often the only way they can bear their wretchedness think, “Circumstances have been against me. What I've been and done doesn't show my true worth. To be sure, Ive had no great love, no great friendship, but because I haven't met a man or woman who was worthy. The books Ive hav which is expressed in works of art; the works; the genius of Racine is his series of tragedies. nothing. Why say that Racine could have written another tragedy, when he didn't write it? A man is involved in life, leaves his impress on ide of that there is nothing, To be sure, this may seem a harsh thought to someone whose life hasn't been a success. it prompts people to understand that reality alone is what counts, that dreams, expectations, and hopes warrant no more than to define a man as a disappointed dre toward summing him up. What we series of undertakings, that he is the sum, the organia ensemble of the relationships which make up these undertakings. ‘When all is said and donc, what we are accused of, at bottom, is not our pessimism, but an optimistic toughness. If people throw up to us our works of fiction in which we write about pesle who are soft, weak, cowardly, and some- times even downright bad, it’s vot because these p ardly, or bad; because if we wete to say, as Zola di, because of here is coward is responsible For that because he has a cowardly heart or lung or Racine (1639-1699), single family, Les Rougon-Macquart, probed the influences of heredity and e nt.1136 brain hes not like that on account of his physiological make-up; but he's like that because he has made himself a coward by his acts. Theres no such thing as cowardly constitution; there are nervous constitutions; there is poor blood, ag the common people say, or strong constitutions. But the man whose blood ig Poor is not @ coward on that aceount, for what makes cowardice is the set of renouncing or yielding. A constitution is not an act; the coward is defined on the basis of the acts he performs. People feel, in a vague sort of way, that this coward. were talking about is guilty of being a coward, and the thought frightens themn, What people would ike is that a coward or a hero be born that way From these few reflections it is evident that nothing is more unjust than the objections that have been raised against us. Existentialism is nothing elge than ‘an attempt to draw all the consequences of a coherent atheistic position. Icisn't trying to plunge man into despair at all. But if one ealls every attitude of unbe- lief despair ike the Christians, then the word is not being used in its original sense. Existentialism isnt so atheistic that it wears itself out showing that God doesn't exist. Rather, it declares that even if God did exist, that would change nothing. There you've got our point of view, Not that we believe that God exists, but we think that the problem of His existence is not the issue. In this sense existentialism is optimistic, a doctrine of action, and it is plain dishonesty for (Christians to make no distinction between their own despair and ours and then to call us despaieing Questions J. “Existence precedes essence’: this concept is Central to Sartre's existential philoso- ‘pj. What does he mesn by i? 2. Sartre develops his essay by definition: existentialism, he says, enables us to under- stand the “actual content" of three terms: “anguish,” “forlornness," and “despeir’ (para graph 4), What are Sartre's definitions of these three terms? How does he distinguish among ther 3. Sartre says, “when we say that a man is responsible for himself, we do not only mean that he is responsible for his own individuality, bu that he is responsible forall men’ (parsgraph 1). Write an essay explaining how, in the framework of existentialist beliefs, this paradoxical statement i true.access to infor: the idea asa play cul it be? nenon, he begins lection. Why do. nology to Verlyn (p. 216). Though both authors are ‘odern technology. does each see for man with the per ‘a special pair of ‘his image can be vosthat will extend ‘asion of our lives vy imagining these speculative fiction, yrate value of such porate connections ent revolutions in several hours while ‘much time do you lo you use the com- ‘much time do you able are you to turn ‘3? Reflect on your ing about its effects, TA-NEHISI COATES The Paranoid Style of American Policing TwNehisi Coates, bom in Baltimore, Maryland, in 1975, began his ‘career in journalism at the Washington City Paper ard contributed to the Village Voice and Time before becoming.an editor and national comespondent at the Atlantic. In 2015, he received both the National ‘Book Award for Nonfiction for his autobiography, Between the World ‘and Me (2015), and a visiting fellowship at the American Library in Paris. Coates essay, “The Paranoid Style of American Policing,” was first published in the Mlantic on December 30, 2015. In it, he addressos the ise in police violence against the black community and the loss of trust that many have in the police as an agent of order and justice. AS you read, think about your own interactions with the police —either casual br perhaps more formal. Does what Coates says ring true for your experience? When T was around 10 years old, my father confronted a young ‘man who was said to be “crazy.” The young man was always too quick to want to fight. A foul in a game of 21 was an insult to his honor. A cross word was cause for a duel, and you never knew what that cross word might be. One day, the young man got into jtwith one of my older brother's friends. The young man pulled ‘metal stake out of the ground (there was some work being done nearby) and began swinging it wildly in a threatening manner My father, my mother, or my older brother—I don't recall which— told the other boy to go inside of our house, My dad then came outside. I dont really remember what my father said to the young man. Perhaps he said something like “Go home,” or maybe some: thing like, “Son, it’s over.” I don't really recall. 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He is intelligently assessing a local government which, for two decades, ran a tor. ture ring. What we have made of our police departments [in] America, what we have ordered them to do, is a direct challenge to any usable definition of democracy. A state that allows its agents to kill, to beat, to tase, without any real sanction, has ceased to govern and has commenced to simply rule. For Discussion and Writing 1, Why does Coates begin with a story from his childhood that has noth- ing directly to do with policing? 2. Coates uses variations on the phrase “it will not do” more than onee in this essay. How does he use it? Why does he repeat it? Imagine other phrases he could have used to serve the same purpose; why did he not use those? . connections Coates, in “The Paranoid Style of American Policing,” ‘and Audre Lorde, in “The Fourth of July” (p. 221), focus on racism in America, but in very different ways. Compare and contrast the two essays in terms of their subjects and their methods. What kinds of stories do Lorde and Coates tell, and to what ends? What kind of evi- dence does each use? How do the kinds of narratives and evidence fit each author's subject and argument? . As Coates writes, "99 percent of the time the police mediate conflicts «without killing people” (par. 7). Write a reflection about one or more interactions you have had with the police, from the serious to the casual; how did the interaction(s) make you feel? How do you feel about the police generally? Did the interaction(s) confirm your opin- ion or change it? (If you've had no direct dealings with a police officer ‘of any kind, write about things you've witnessed or read about.) . looking further List Coates's objections to the use of what he deems excessive force by police. Many connect to larger political questions ‘about the nature of the relationship between the state and the citizen Extrapolate, from these objections, Coates's theory of government. Why does it exist? What is it for? Then, with the help ofa little read ing, connect this theory to contemporary thinking about government's role in American life.WILLIAM F. BUCKLEY JR. Why Don’t We Complain? William F. Buckley Jr. (1925-2008), born in New York City, was one of the leading voices of conservative politics. Best known as founder and longtime editor of the opinion journal National Review and host of the PBS political talk show Firing Line, Buckley also wrote a syndicated column, contributed to many magazines, and authored over forty fic- tion and nonfiction books. “Why Don't We Complain?” originally appeared in Esquire in 1960. Buckley's connection of political apathy to failures to act in other parts of life is still imely today. As you read, though, think about all that has happened in America since the writing of this article, It was the very last coach and the only empty seat on the entire train, so there was no turning back. The problem was to breathe. Outside the temperature was below freezing, Inside the railroad car, the temperature must have been about 85 degrees. I took off my overcoat, and a few minutes later my jacket, and noticed that the car was flecked with the white shirts of passengers. T soon found my hand moving to loosen my tie. From one end of the car to the other, as we rattled through Westchester County, we sweated; but we did not moan. ‘T watched the train conductor appear at the head of the car. “Tickets, all tickets, please!” In a more virile age, I thought, the passengers would seize the conductor and strap him down on seat over the radiator to share the fate of his patrons. He shuffled icking up tickets, punching commutation cards. No one addressed a word to him. He approached my seat, and I drew a deep breath of resolution. “Conductor,” I began with a considerable edge to my «Instantly the doleful eyes of my seatmate turned tiredly from his newspaper to fix me with a resentful stare: what question could be so important as to justify my sibilant intrusion into his stupor? I was shaken by those eyes. R wit Don’t we COMPLAIN? 73 Iam incapable of making a discreet fuss, so I mumbled a ques- tion about what time were we due in Stamford (I didn’t even ask whether it would be before or after dehydration could be expected in), got my reply, and went back to my newspaper and to ‘The conductor had nonchalantly walked down the gauntlet of eighty sweating American freemen, and not one of them had asked him to explain why the passengers in that car had been consigned to suffer. There is nothing to be done when the tem- perature outdoors is 85 degrees, and indoors the air conditioner has broken down; obviously when that happens there is nothing to do, except pethaps curse the day that one was born. But when the temperature outdoors is below freezing, it takes a positive act of will on somebody's part to set the temperature indoors at 85. Somewhere a valve was turned too far, a furnace overstoked, a thermostat maladjusted: something that could easily be remedied by turning off the heat and allowing the great outdoors to come indoors. All this is so obvious. What is not obvious is what has happened to the American people. isn't just the commuters, whom we have come to visualize as a supine breed who have got onto the trick of suspending their. sensory faculties twice a day while they submit to the creeping dissolution of the railroad industry. It isn’t just they who have given up trying to rectify irrational vexations. It is the American people everywhere. A few weeks ago at a large movie theatre I tuned to my wife and said, “The picture is out of focus.” “Be quiet,” she answered. Lobeyed. But a few minutes later T raised the point again, with mounting impatience. “It will be all right in a minute,” she said apprehensively. (She would rather lose her eyesight than be around when I make one of my infrequent scenes.) I waited. It ‘was just out of focus—not glaringly out, but out. My vision is 20-20, and I assume that is the vision, adjusted, of most people in ‘the movie house. So, after hectoring my wife throughout the first reel, I finally prevailed upon her to admit that it was off, and very. annoying. We then settled down, coming to rest on the presump- tion that: a) someone connected with the management of the the- atre must soon notice the blur and make the correction; or b) that someone seated near the rear of the house would make the com- plaint in behalf of those of us up front; or c) that—any minute74 _WaLLUAM F. BUCKLEY sR, now—the entire house would explode into catcalls and foot stamping, calling dramatic attention to the irksome distortion. What happened was nothing. The movie ended, as it had begun, just out of focus, and as we trooped out, we stretched our faces in a variety of contortions to accustom the eye to the shock of normal focus. think itis safe to say that everybody suffered on that occasion. ‘And I think itis safe to assume that everyone was expecting some- one else to take the initiative in going back to speak to the man- ager. And it is probably true even that if we had supposed the movie would run right through with the blurred image, someone surely would have summoned up the purposive indignation to get up out of his seat and file his complaint. But notice that no one did. And the reason no one did is, because we are all increasingly anxious in America to be unobtru- sive, we are reluctant to make our voices heard, hesitant about ing our rights; we are afraid that our cause is unjust, or that st, that it is ambiguous; or if not even that, that itis taking a head-on, I'm- to passive compliance, to a heedless endurance keep one's eyes on—in sharp focus. I myself can occasionally summon the courage to cor but I cannot, as T have intimated, complain softly. My own instinct isso strong to let the thing ride, to forget about it—to expect that someone will take the matter up, when the grievance is collective, in my behalf—that it is only when the provocation is at a very special key, whose vibrations touch simultaneously a complexus of nerves, allergies, and passions, that I catch fire and find the reserves of courage and assertiveness to speak up. When that happens, I get quite carried away. My blood gets hot, my brow ‘wet, [become unbearably and unconscionably sarcastic and bel- licose: I am girded for a total showdown. Why should that be? Why could not I (or anyone else) on that railroad coach have said simply to the conductor, “Sir,” — I take that back: that sounds sarcastic—“Conductor, would you be good enough to turn down the heat? I am extremely hot. In fact, I tend to get hot every time the temperature reaches 85 degr—” Strike that last sentence. Just end it with the simple something to wiry DoN'r We contain? 75 seatement that you are extremely hot, and let the conductor infer the cause Every New Year's Eve I resolve to do something about the Milquetoast in me and vow to speak up, calmly, for my rights, and for the betterment of our society, on every appropriate occasion. Entering last New Year's Eve I was fortified in my resolve because that morning at breaklast I had had to ask the waitress three times for a glass of milk. She finally brought it—after I had fin- ished my eggs, which is when I don’t want it any more. I did not have the manliness to order her to take the milk back, but settled refused to drink the milk—though T later paid for it—rather than state plainly to the hostess, as I should have, why I had not drunk it, and would my morning’s indignation and stimulated by the gastric juices of resolution that flow so faithfully on New Year’s Eve, I rendered my vow. Henceforward 1 would conquer my shyness, my despi- cable disposition to supineness. I would speak out like a man against the unnecessary annoyances of our time. Forty-eight hours later, I was standing in line at the ski-repair store in Pico Peak, Vermont. All needed, to get on with my ski- ing, was the loan, for one minute, of a small screwdriver, to tighten a loose binding. Behind the counter in the workshop were ‘two men. One was industriously engaged in servicing the comy cated requirements of a young lady at the head of the line, and isly he would be tied up for quite a while, The other— “Siggs,” his workmate called him a middle-aged man, who small talk with his work- ticked on. I stared at the idle shopkeeper, hoping to shame him into action, but he was impervious to my telepathic re continued his small talk with his friend, brazenly inse the nervous demands of six good men who were raring to Suddenly my New Year's Eve resolution struck me. It was now or never. I broke from my place in line and marched to the coun- tex. Iwas going to control myself. I dug my nails into my palms. ‘My effort was only partially successful: “If you are not too busy,” 1 ly, “would you mind handing 15 mea screwdriver?”76 watuiaM F. BUCKLEY JR Work stopped and everyone turned his eyes on me, and I expe- rienced that mortification T always feel when I am the center of centripetal shafts of curiosity, resentment, perplexity. But the worst was yet to come. “Lam sorry, si,” said Jiggs def- erentially, moving the pipe from his mouth. “I am not supposed to move. I have just had a heart attack.” That was the signal for a great whirring noise that descended from heaven. We looked, stricken, out the window, and it appeared as though a cyclone had suddenly focused on the snowy courtyard between the shop and the ski lif. Suddenly a gigantic Army helicopter materialized, and hovered down to a landing. Two men jumped out of the plane carrying a stretcher, tore into the ski shop, and lifted the shop- keeper onto the stretcher: Jiggs bade his companion good-by, was whisked out the door, into the plane, up to the heavens, down — we learned—to a nearby Army hospital. I looked up manfully— into a score of man-eating eyes. I put the experience down as a reversal. As Twrite this, on an airplane, I have run out of paper and need to reach into my briefcase under my legs for more. I cannot do this until my empty lunch tray is removed from my lap. Larrested the stewardess as she passed empty-handed down the aisle on the ‘way to the kitchen to fetch the lunch trays for the passengers up forward who haven't been served yet. “Would you please take my tay?” “Just a moment, sit,” she said, and marched on sternly. Shall I tell her that since she is headed for the kitchen anyway, it cannot delay the feeding of the other passengers by the two seconds necessary to stash away my empty tray? Or remind her that not fifteen minutes ago she spoke unctuously into the loud- speaker the words undoubtedly devised by the airline's highly paid public-relations counselor: “If there is anything I or Miss French can do for you to make your trip more enjoyable, please let us—" I have run out of paper T think the observable reluctance of the majority of Americans to assert themselves in minor matters is related to our increased sense of helplessness in an age of technology and centralized political and economic power. For generations, Americans who were too hot, or too cold, got up and did something about it. Now we call the plumber, or the electrician, or the furnace man. The habit of looking after our own needs obviously had something to MEY DON'T WE COMPLAIN? 77 do with the assertiveness that characterized the American family familiar to readers of American, goes our direct responsibility for our material environ- , and we are conditioned to adopt a position of helplessness not only as regards the broken air conditioner, but as regards the overheated train. It takes an expert to fix the former, but not the latter: yet these distinctions, as we withdraw into helplessness, tend to fade away. Our notorious political apathy is a related phenomenon. Every ‘year, whether the Republican or the Democratic Party is in office, more and more power drains away from the individual to feed vast reservoirs in far-off places; and we have less and less say about the shape of events which shape our future, From this aber- ration of personal power comes the sense of resignation with which we accept the political dispensations of a powerful govern- ment whose hold upon us continues to increase. An editor of a national weekly news magazine told me a few years ago that as few as a dozen letters of protest against an edi- torial stance of his magazine was enough to convene a plenipo- tentiary meeting of the board of editors to review poli few people complain, or make their voices he: tome, “that we assume a dozen letters represent tl views of thousands of readers.” In the past ten years, he said, the lume of mail has noticeably decreased, even though the circu- lation of his magazine has risen. ‘When our voices are finally mute, when we have finally sup- pressed the natural instinct to complain, whether the vexation is trivial or grave, we shall have become automatons, incapable of feeling. When Premier Khrushchev first came to this country late in 1959 he was primed, we are informed, to experience the resentment of the American people against his tyranny, against his persecutions, against the movement which is responsible for the then great number of American deaths in Korea, for billions in taxes every year, and for life everlasting on the brink of disas- ters; but Khrushchev was pleasantly surprised, and reported back to the Russian people that he had been met with overwhelming cordiality (read: apathy), except, to be sure, for “a few fascists who followed me around with their wretched posters, and should be... horsewhipped.”sn queyd pure eure rer ‘sotpads onoxo wr aqp ing ‘snows ‘spredgpeq om pue | Kouwoww arp pu ‘are nssod awOSION ‘Jor fojdura Around pue ar soary aamany ou, apeparaag Jo NPI gL 01 YDwIEL YIMOS Jo ‘payig PHONIIMOU 3.30 sqinqns aq Innany 94g) U90s aney y ssuvou 6021 suawousyd ay) Jo Coors of pas nok so ysT0H, » yons snogo yup 228 ‘© uouawmouayd posmrou g fo yoru 27 “S007 [inogn ysmuy 241, ‘9107 4 paysyqnd vidas poruauanosaua 40f {paomy yoo oucroNy ay :wapg Jo 3n9 "y00q og uwDHoUTy 1S9q PUD SOUL, $HOK MON oH gnogo wuuinpoo 351594 > soniye sonuas 0 st 2H oq spat yorpung ue uy IL aafo1 2980p) axout 01 op prrooypmmoys ruoursaA08 any nok sBuyyD axoHR axy ciOu Seat prs ut sKeqy epezrqeax t29q Set [BEPE Sup Yor ur seas as00p SV eontjod Arezoduoyuoo ux uea2par if SE MoFL ZAeawONsTY “wos OWE {ieaop a1oyaa s{e2ptTeongfod anos Jo uo Yswasey oqLaM5 HUPGoOT “S esq nok ares -uowrap nok op MoH Zhi pure noge are> NOK op 1eHN\ “ToHEIUITIO jpur sdy[pay eontfod uno sok Uo 19994 NOK oy UT KUSSO Te OTM, “p gstosso sTorp ty saouarEFp axp 01 ayepaA 1991gNS ML soouarayp sfoyp op MoH esrOLseGaq Jo SPUD aures atp. uo sn29} Komp oa (OP a) ,Woysseduog Wo, UE Sex >Sy 2eo27 wraQTOR YptM sz se soWke4yDg ano wnoqe 1WaLNBTe Sepang aredwoy suopDeTIOD *€ ediystuonjar yeyp so sn aoujat09 0 jduoye ay s2op off gsoRHOd moge are> o} AmmyTE] Ano pu Urey fo amffey smo Usamioq drysuonejar ayp st ane Aopyangl SOP TENN Z eupepduioo sy@rar U0 yore uy suosrennys Jo saqdurexo sammy sepponel ae TENN “T Suyyuam pun uorssnosiq 40 -yupeyduroo moupu soauBop ¢g 01 dn quay 01 pamoyfe 10% are soqu{m Jo poop ay} UT sarnyexodu1ay UE ary AY2tO0s w UT $19 Sjsod aout si9f t2aq aaey pfnom azayp Aes | nq ‘ze oq Aww T AARNE WITH 8‘THOMAS JEFFERSON AND OTHERS The Declaration of Independence Ins Conaness, Jour 4, 1776 ‘Tue UNANIMOUS DECLARATION OF THE ‘Tureen UNITED SraTEs oF AMERICA nests fr one poole co dle the pli rnds which have connected them with another, separate and equal station o which the Laws of Notre and of Nature's God entitle them, a decent respect ‘We hod these rths toe selfevident that all men ae thee are Life, Liberty and the pores ea : their Safety and Happiness. Prudence, ore right themselves by abol ing the tions, pursuing, inva which constrains them to tory of the present King ‘acts be submitted to a candid world. ‘th yme and necessary for He has refused his Assent to Laws, the public good. He has forbidden his Goverm importance, unless suspended in obtained; and when so suspended, smediate and pressing Assent should be ced to attend to them. resulted from revisions made to Jef se es et Benjecie Fenn, vd by meer of he Continental Congress ‘Adams and HE DECLARATION OF INDEPENDENCE to them and formidable to tyrants only. led together legislative bodies at place incomfortabe, and distant from the depository of their Public Records, forthe sole purpose of fatiguing them into compliance with his measures ; for opposing with to cause others to be elected; whereby c returned to the Pe He has endeavored to prevent the population of these States; pose obstructing the Laws for Ni ‘others to encourage their mig Appropriations of Lends. He has obstructed the Administration of Laws for establishing Judiciary Pe He has made Judges dependent offices, and the amount and paym He has erected a multitude of New Offices, and sent hither swarms of Officers to harass our people, and eat out their substance. He has kept among us, in times of peace, Star Consent of our legislatures He has affected to render the Milita Civil Power. He has combined with others to subject us to a jurisdiction fore constitution, and unacknowledged by our laws; giving his Assent to thelr Acts of pretended Legislation: For quartering large bodies of armed troops among us: For protecting them, by a mock Trial, from punish which they should commit on the Inhabitants of these St our Trade with all parts of the world: For imposing Taxes on us wit Consent: For depriving us in many cases, of the benefits of Trial by Ju, sporting us beyond Seas to be tried for pretended offenses: For abol the free System of English Laws in a neighboring Province. est an Arbitrary government, and enlarging its Boundaries so as once an example and ft instrument for introducing the same absol For taking away our Charters, abolishing our most val ing fundamentally the Forms of our Governments: For suspend. wes, and declaring themselves invested with power to all cases whatsoever. ated Government here, by declaring us out of his Protection and waging War against us, He has plundered our seas, ravaged our Coasts, burnt our towns, and toyed the lives of our people. hat pur- tion of Foreigners; refusing to pass , and raising the conditions of new Justice, by refusing his Assent to ry independent of and superior to the 0Kove sv yon fox oe Ud “uoRIONpop asm yp WnIE|PEG Kp 3° sORDeS roy sep [ey 24) pu ofed Buoyoy ap wo panusde) prurio ay R09 sco saesp uo pe “USUI TE|TOn Ted step ‘sqeoutd pase’ dn ss MroainBie aanonpop Jo aylurea we s| aounpuadapuy Jo UORELE|2AQ ay, T sworssand -rouoyy poroes ino pue ‘sum s saary ano 2oys0 y>eo 01 a¥papd Ajpemanut am ‘souDpIAoLd AUIAIC Jo Me ogi wo 9OUUI HUY ea orese|p9qy SKA yo woddns 2xp 305 Pay jo aru sowig Napuodapy Hote sBURG,pue SOY so [T° Op ay PE a gaigers9 Soucy soba ‘ap8aq apNIPUD "eA\ 442] 0} SOHO ies bap “srerg miopuodapey pue aang Se 284) pure Spaspostp Aei03 2 iro poe st "urelig 1a Jo a1Mg axp puE UT Wasted uoH}29UUD [29 reve poe “unoa> keting ays 03 2oueiBOy Te wo Paaosqy axe Kx Pistivas 1NaaXIRGN! 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One lady took most of her clothes off and painted herself like f lobster, almost got herself arrested. But for the most part they're let alone. tress, or the emotional experi as unpleasant, very unpleasant, acknowledge that the questions of whether and Is feel pai ler to eat them, turn out to be extremely neuroanatomy is only part of the prob- mental experience, we do not have direct. ing’s pain but our own; and even just the pr ics of small ambiguous laughs, which with Dick happens alot] They ve thers experience pln and have legis do ther thing and-te do ou thing” ¢st in not feeling pain involve hard-core philosophy—metaphysis, epistemol- ‘This whole interchange takes place on Route 1, 30 July, during a four: ogy, value theory, ethics. The fact that ever me Pe ride from the airport"? to the d ip to sign carrental ‘mammals can't us ‘mental experience is only the first irreproducible segues down the road from the la extend our reasoning ab happens to be a prof lobsterman and one of rodents, and then birds and fish, ‘The more important point here, and-eating issue is not just compl uncomfortable for me, and for just about fers and pain, which is part of a of foods and yet does not w: the 2003 MLF program courtesy of can tell, my own main way of de c nervous system of a lobster is very ing about the whole unpleasant thing. I should add that it appears to me lar to the nervous system of the grasshopper. It unlikely that many readers of CourMEr wish to think hard about : ‘with no brain, ‘There is no cerebral cortex, which in humans is be queried about the morality of their eating habits in the page ronthly. Since, however, the assigned st article is what it was like end the 2003 \ hati ke the area of the brain that gives the experience of pain.” Though it sounds more sophisticated, a lot of the neurology in this latter and thus to spend several days in the midst of « great her false or fuzzy. The human cerebral cortex is the brain-part ‘mass of Americans all eating lobster, and thus to be more or less imp that deals with higher faculties like reason, metaphysical selEawareness, lan- think hard about lobster and the experience of buying and eating lab guage, ete. Pain reception is known to be part of a much older and more primi- turns out that there is no honest way to avoid certain moral questi tive system of nociceptors and prostaglandins that are managed by the brain ‘There are several reasons for this, For one thing, it’s not j stem and thalamus.” On the other hand, it is true that the cerebral cortex is get boiled a that you doit yourself—or at least it's done speci ‘As mentioned, the World’s Largest Lobster Cooker, whichis asics people ating toe anther, and wth an exemely annoying man dese {i Blochhcard ranging up and down the length ofthe crowd saying ‘Arte’ over and over plate rained)) [Wallace's note]. that many of the processes by which we det: lve the cortex. In the case ofthe hand and stove, the brain is ther; all the important neurochemical action takes place in the 13. To claborate by way of example: The common experience of accidentally touching hot stove and taking your hand back before you're even aware that anything's going ‘ompromise Which you can see just about everything meat-64a Davip Foster WaLtacs aan attraction nthe Fests program, sight out thereon the MLFs newt gro for fo tmagine a Nebraska Def Festival at which part of the festivities racks pull up and the live catle get driven down the ramp and slaughtered right there on the World's Largest Killing Floor or something—there’s no way. ; : “The intimacy of the whole thing is maximized at home, which of course is Ithough note already the semi- he container’ tying to kp from gong over the edge of tof. And worse when the lab ersed. Even if you cover the kettle and turn away, you ean usu 1 cover ratling and clanking as the lobster tries to push it off. Or the laws scraping the sides ofthe kettle as it thrashes around. The lob- ‘other words, behaves very much as you or I would behave if we were 0 oiling water (wth the obvious exception of sere ‘way to say this is thatthe lobster acts asi it's in terrible cooks to leave the kitchen altogether and to take one plastic oven timers with them into another room and wait wnt ay partisans in complex mora di oe and lobster. The sound ie really vented steam from (0a low-level cultural unease about boiling Consiper THE Lonster 643 There happen to be two main criteria that most ethicists agree on for deter- mining whether a living creature -apacity to suffer and so has genuine may or may not be our moral du ing as just such pain-behavior to marine zoologists, it usually takes lobsters between 35 and 45 sec. ‘onds to die in boiling water. (No source I could find talked about how long it takes them to dic in superheated steam; one rather hop There are, of course, other fairly common ways to and so a first into a spot just above the midpoint between the lobster’s ceyestalls (more or less where the Third Eye is in alleged either to kill the lobste entitles one to eat it. (There's often a vague sort of Native American spritualty- ofthe-hunt flavor to pro-knife arguments.) But the problem with the knife method is basic biology: Lobsters’ nervous systems operate off not one but sev~ cal ganglia, a.k.a. nerve bundles, which are sort of wired in series and distrib lobsters underside, from stem to stern. And disabling only inglion does not normally rest method are going mostly can supposedly be kept from jumping out of a sementally. In order to save a lot of research- simply assure you that d between frogs and lobsters turns out not to hold. er me Ultimately, the only certain virtues of the home-lobotomy and slow-heating methods are comparative, because there are even worselcrueler ways people Prepare lobster. Time-thrifty cooks sometimes microwave them alive (usually after poking several extra vent holes in the carapace, which is a precaution which obviously644 Davip Foster WauLace ‘most shellfish-microwavers learn about the hard way). Live dismemberment, on den's industry classic About Lobster,“ ster can receive stimull and impressions as if it possessed a soft and delicate skin.” And lobsters as invertebrate versions of the prostaglandins and ing or absorbing natural opioi what more advanced nervous systems use al opioids implies an absence of the opioids are designed to mitigate. 1 mood as I contemplate this latter pos- ity: Tt could’be that theie lack of endorphin/enkephalin hardware means ts one reads about who report experi- way than you and I. These patients evidently ;eurologically speaking, but don’ it—though nei- ey feel it but don't feel anything about it—the not distressing to them or something they want to ‘0 without frontal lobes, are detached sjury-orhazard we call pain in just the asa purely neurologi- cencing pain in a do feel physical ther do the same way. There is, afterall, cal event, and (2) actual suffering, whi component, an awareness of pain as unpleasant, as something to fear/dislike/ Standing at ing creature experiencing 1g to avpidvescape the painful experience. ‘To my lay mind, the lobster’s behavior in the kettle appears to be the expression of « preference; and it may well be that an ability to form preferences is the decisive receptors that are (according to Jane lance) “sensitive to potentially dainog- and to chemical substances which 's note ing extremes of temperatui fare released when body tissues are damage: VUNSIVER THE LUSTER van criterion for real suffering. The logic of this (preference + suffering) rela- tion may be easiest to see in the negative case. If you cut certain kinds of ‘worms in half, the halves will often keep crawling around and going about their vermiform business as if nothing had happened. When we assert, based on their post-op behavior, that these worms appear not to be suffering, what we're really saying is that there's no sign that the worms know anything bad has hap- pened oF would prefer not to have gotten cut in half. Lobsters, however, are known to exhibit preferences. Experiments have shown that they can detect changes of only a degree or two in water tempera- ture; one reason for their complex migratory cycles (which can often cover to pursue the temperatures they like best.®® And, as itary in the ocean, they ity in tanks, since (as also mentioned) one reason why lobsters’ claws are banded on capture is to keep them from attacking one another under the stress of close-quarter storage. Festival, standing by the bubbling tanks outside the World's, Largest Lobster Cooker, watching the fre another, wave 1 serabble frant 19, "Preference for our purposes 20. OF course, Ot course the mos common sort of counterargument bere would begin by obec ing that “like best leadingly antheopomorphi [Wallace's note30 646 Davin Foster WALLACE of these feelings ... and, again, why does rudimentariness even enter into it? Why is a primitive, inarticulate form of suffering less urgent or uncomfortable for the person who's helping to inflict it by paying for the food it results in? Y'm not trying to give you a PETAike screed here—at least I don't think so. I'm trying, rather, to work out and articulate some of the troubling questions that arise amid all the laughter and saltation and community pride of the Maine Lobster Festival. The truth is that if you, the Festival attendee, permit yourself to think that lobsters can suffer and would rather not, the MLF can begin to take on aspects of something like a Roman circus or medieval torture fest. Does that comparison seem a bit much? If so, exactly why? Or what about this one: Is it not possible that future generations will regard our oven present agribusiness and gating practices in much the same way we now view Nero's entertainments ar Aztec sacrifices? My own immediate reaction is that such a comparison is hysterical, extreme—and yet the reason it seems extreme to me appears to be that I believe animals are less morally important than human beings: and when it comes to defending such a belief, even to myself, [have to acknowledge that (a) I have an obvious selfish interest in this belief, since I like tocat certain kinds of animals and want to be able to keep doing it, and (b) have not succeeded in working out any sort of personal ethical system in which the belief is truly defensible instead of just selfishly convenient, Given this article's venue and my own lack of culinary sophistication, I'm curious about whether the reader can identify with any of these reactions and ‘acknowledgments and discomforts. [am also concerned not to come off as shill or preachy when what I really am is confused. Given the (possible) moral status and (very possible) physical suffering of the animals involved, what ethical con- fctions do gourmets evolve that allow them not just to eat but to savor and enjoy flesh-based viands (since of course refined enjoyment, rather than just ingestion, {s the whole point of gastronomy)? And for those gourmets who'll have no truck with convictions or rationales and who regard stuff like the previous paragraph as just so much pointless navel-gazing, what makes it fel okay, inside, to dismiss the whole issue out of hand? That is, is their refusal to think about any of this, the product of actual thought, or is it just that they don’t want to think about it? Do they ever think about their reluctance to think about it? After all, isnt being extra aware and attentive and thoughtful about one’s food and its overall context part of what distinguishes areal gourmet? Oris all the gourmet's extra attention and sensibility just Sipposed to be aesthetic, gustatory? These last couple queries, though, while sincere, obviously involve much larger and more abstract questiorjs about the connections (if any) between aesthetics and morality, and these questions lead straightaway into such deep 21. Meaning a lo less important, apparently, since the moral comparison here is not the value of one human’ life vs, the value of one animes life, but rather the value of ‘one animal’ life vs, the value of one human's taste fora particular kind of protein. Even the most dichard carniphile will acknowledge that it’s possible to live and eat well with- ‘out consuming animals [Wallace's note Tue Case con Torture and treacherous waters that it's probe right here. There are limits to what er other. Questions 1. Wallace finally admits to being “confused lobsters. After reading his essay, what are they were before you read his essay? 2. Comment on Wallace's footnotes, whic! times seem fo carry on another argument ot he includes both kinds? 3. Why do you think Gourmet published W 4. Write about some festival you have atter observation, The Ca. sible, a throw societies reje using it risk € Thelieve ations in wi Moreover, these Micmaer Levin but morally mandatory of imagination to fact. Death: Suppose a terrorist has hi Island which will detonate at noon on J) demands for money and release of his fr he is caught at 10 a.m. of the fateful d ‘won't disclose where the bomb is. What wait for his lawyer, arraign him—millior save those lives is to subject the terrorist what grounds can there be for not doin case, I ask you to face the question with Torturing the terrorist is unconstitu surely outweigh constitutionality. Tort more barbaric, Indeed, letting millions of Originally published in Newsweek in the “My ine introduced the column in 1972 to encore professional writers, to voice their views om cutMo K. Frewen Young Hunger x is-veny nano for people who have passed the age say ity to remember with any charity the any gor their own puberty and adolescence We» they ae ang with the young human animals who may rr Felicking about them. Too often I have seen good ‘weopte helpless with exasperation and real angst ‘upon finding in the morning that cupboards Jind iceboxes have been stripped of hair supplies by two or three youths or even “one-—wwho apparently could have thelr PP ce ther planned share atthe dinner table he night before a airy ie revolting, once past, But can recat 908 stil; Tam rot get too far from it to understand its ferocees ‘demands when I see a Riteew-yearold boy wince and whiten atthe proses! of waiting politely @ few Atco yet for food, when his guts are howling For mea bread-candy-fruit- ree nianilkmillcanvr#iNG 18 THE WORLD TO 9A. se omemiber my almost insane desperation wes! about ei seer cad was staying overnight with my comparatively aged godparents. | ha teem ome alone from France in bad continuous $0 ‘and was literally come pom solitude and hunger. The ene nighe on he (al seemed even seagher than those on board ship, and bythe cme 1 reached my godparents) hhome I was almost lightheaded yo there justin ime for lunch. Weis clea 0 es ‘mind: a litle up af very weak chicken broth, one salted cracker, ‘one-half piece of thinly sliced 7 of wey wf chen, ah then, 9 whole waffle, exsp and brown and with a piece toast or putter melting in ts middle—which the mad defy cut into Four see ote section she pat on ray godmother’s plate. The eX Tot after @ JP apprena fom hee mistress, she put on mine: Wy godfather ate the fourth: Foe ror any pot of honey, and X dutifully pura dab off 0" agi portion, and we all nibbled away and drank one uP ‘apiece of tea with lemon Both my godparents left part of their waffles 1) py thot they were old and sedentary and aus O° of the hsbit cating emply with younger people: 2 good thing for her ‘but pure hell for me ca the sense to explain to them how starved was—which T 1 dinette todo now Instead | prowted around my Dedoom ‘while the house aa at aheough its afternoon sista, wondering ‘dared sneak 12 spare itehen for something anything 0 eat and SO would ratherd ae pellet stern maid cr my res gene ite Power eevee walkied slowly down tothe willage, and I a5 thinking s© of dale mated ice-cream sodas atthe comer drugsore, Wt there was Silty of such heaven. When we got back tothe quiet ‘house, the maid bro From'The Gastronomic! Me (1943), amemoir abo Fer pistronomical coma Fa Th nn hich she do om her expres fo socal st ‘The original chapter stl was "To Feed Such Hunger” (1930).297 sea tall glass of exquisitely rich mill, with a handful of dried fruit winder it, because he had been ill but as we sat and watched him " his wie said softly that it was such a short time until di spoil my appetite, and T agreed with her tsb ng ond eh a coed thatthe front of my pelvic basin juted out ike under my skirt; [ looked like a scarecrow. rwvas very long, but all can remember is that it had, as piéce de résis- pf the tiny chicken previously boiled for broth at luncheon, which my rrercarved carefully so that we should each have a bit of the breast and wi, should have the leg, after @ snippet had been sliced from it for her who liked dark meat too. ‘were hot biscuits, yes, the smallest I have ever seen, two apiece Ha napkin ona silver dish, Because of them we had no dessert: it would foo rich, my godmother said. drank little cups of decaffeinized coffee on the screened porch in the stern night, and when I went up to my room I saw that the maid had Marge glass of rich malted milk beside my poor godfather’s bed, train would leave before five in the morning, and I slept litle and dreaming of the breakfast I would order on it. Of course when I fally sa ital before me, twinkling on the Pullman! silver dishes, I could eat aryltle, from too much hunger and a sense of outrage felt that my hosts had been indescribably rude to me, and selfish and con: (sted and stupid. Now I know that they were none of these things. They had ply forgotten about any but their own dwindling and cautious needs for fhment. They had forgotten about being hungry, being young, being in an essay by Max Beerbohm? about hosts and guests, the tyrants and the tyr “annized, there is a story of what happened to him once when he was a school- boy and someone sent him a hamper that held, not the usual collection of rrmalade, sardines, and potted tongue, but twelve whole sausage-roll. *Of sausage-rols | was particularly fond,” he says. He could have dominated “al his friends with them, of course, but “I carried the box up to my eubicle, and, 1g eaten two of the sausage-rolls, said nothing that day about the other ten, nor anything about them when, three days later, [ had eaten them all—ll, up there, alone.” ‘What strange secret memories such a tale evokes! Is there a grown-up per son anywhere who cannot temember some such shameful, almost insane act of ‘greediness of his childhood? In recollection his scalp will prick, and his palms Will sweat, at the thought of the murderous risk he shay have run from his out- ‘aged companions. 1, Pullman, the company that built and ran sleeping cars on American talroads from the 1890s to the 1960s, 2. English comic writer and caricaturist (1872-1956)M. F. K. Fister When J was about sixteen, and in boardingschool, we Wore allowed one har Wchocolate a day, which we were supposed to eat somet between the vai af them a the Title school bookstore at four thy ‘and the seven o'clock aoe ot gong felt an almost unbearable hunge for ‘Der for one, but for dane eur or five at atime, 30 that I should have ‘enough, for once, in my ‘yawning stomach. omg purchases for several days, no mean (19 school where every drawer and cupboard was inspected, openly ‘and snoopingly t00, a least ey ae, Teanmot remember now how L managed ‘with such lack of pri- ees and my own almost insurmountable hunger 9 afternoon, but by Sat ‘doy I had probably ten chocolate bars) 0% ‘and a few I had bribed my Feattg who were trying to lose weight to buy For me ne ign up for any of the usual weekend debauchery such as a walk to the illge drugstore for a well-chaperoned double ‘butterscotch and pecan toe pated {lay Tangaidly om my beds eying L000 28 if Thad a headache surf pretending to read avery fancy book called ‘think, Martin Pippin in the ‘Apple Orchard, uncil the halls quieted. Mr nartanged all my own. and my rooramate’s IONS Vt ‘voluptuous | pile placed so that I could see whether a sient hhousemotherly Foot stood out Mie ee toving monks-clath curtain that served 8 20% Go cut down out wi thee chitchat, the school board believed, and | put my hoard of Hersheys discreetly under a fold of the bedspread: Trapped ec rch brown covers and thie tinf as silently as any pi nea chipping his way through a granite wall and 1ey there breaking off the father warm, rubbery, delicious pieees an rate ng the lush symbolism ofthe books and at he CTE Twas hot are da panting with the fear that people would ‘suddenly walk in and se ames ed the strange thing is that nothing would have happened if they hal sad at had more than my allotted share of candy ‘but that was serine, And my friends, fll of their Saturday delight ‘would not have Wa ar ehocoate, rsd anyway 1 had much mone hah could eat, Pest wt Beerbolim calls, somewhat scornful“ host” and not “ag basicaly Mtertain people and dominate them with my BeOS a cahy te T breathless and nervous all during that solitary particuladly enjoyable orgy? 1 suppose there 2 Freudian explanation fort rare kind, Certainly the experience docs not make re sound very sar gel, Even the certainty of being in good company "9 real sala 43, Aw illustrated children’s book written by Eleanor Farieon (ags1—1965) an lished in 1921. 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