Monday, July 16, 2012

It Is Difficult to Judge


A prejudicial heart—
Now there’s a place to start.
Can we part the heart from the self
So to place one or the other
On a shelf to be contemplated,
Examined, probed, and tested
Without self getting lost,
Without heart arrested?
And if we can do this,
Put such vital things on an altar
So to willfully admit
Where our faults are,
And assuming we can survive
Such a sacrifice,
Can we be altered?
Is recognition enough—
To be able to say,
“Yes this is how I think
And I think such thoughts
May damage”—
If the thought is the problem…
Can a thought’s conviction
Be weakened through more thought?
Can more be wrought
Than a self-aware heathen?
Will the bias change to match
The ideal?  Or will the value
Morph so that we feel less bad—
So that we might live with ourselves
And maybe some sisters, spouses, and brothers
Though we may lack love for all others?

Wednesday, July 11, 2012

How to Change the World


There is a certain kind of person who sincerely and desperately desires to have an impact on the world.  This person; for whatever reason be it spiritual, emotional, experiential, logical, empathic, or even political; has become convinced at their core level that the best way to go through life is to spend a good deal of it helping others.  This desire comes in a multitude of varieties (see following paragraphs), but essentially they all amount to the belief that we change the world by affecting change in the people around us.

For some, this desire manifests itself in social outreach.  Your Peace Corps workers, your family counselors, your Big Brothers and Big Sisters are all examples of this.  These people don’t need a lot of money.  They don’t seek recognition.  They make sacrifices of their own time, and in some cases their dignity and relative sanity as well, for the chance to improve the life of someone else even if it’s only on a small scale, even if it’s only one person affected and it takes an entire year to affect them.  Such people believe wholeheartedly and without shame that such an effect is both valuable and worthwhile.  Yet for even the most selfless person, a little recognition, a little gratitude is still desired.  Without this, it becomes easy for someone to doubt the effectiveness of their actions.

Some people believe that to truly affect change one must be in a position of power in order to do so.  These folks strive to become religious leaders, politicians, or in some cases particularly outspoken rebel activists.  They seek power and attention not for their own glory (although there are those for whom this is the aim) but for the position and opportunity to affect change on a large scale.  These people often find, once they achieve their position of power, that much of their time ends up being devoted to keeping that position of power by making relatively happy those who have influence over it, and significantly less time goes into directly improving the world on a grand scale simply because there are only so many hours in the day.  These people find that to be a successful leader in American society, one must often compromise, one must be a little less extreme than one would like, for to be extreme is to narrow your sphere of influence to only that audience which shares your extreme views while completely alienating those on the other extreme and rendering yourself a laughable cartoon to those more balanced of mind.  So in compromising, these leaders often must partially sacrifice their high ideals for the sake of accomplishing anything at all.  As time goes on, some become corrupt.  Some become discouraged.  But there are those who persevere, often going prematurely gray and developing heart conditions in the process, and they accomplish much.

There are others who believe that education is the most important instrument for social change.  These are not only your teachers, your principals, your charter school developers, but also your writers, your scholars, and your museum curators.  These people love knowledge; they value curiosity and strive to always be learning. They believe that to change a person who is set in their ways is difficult but not impossible.  Any learned behavior can be adjusted, corrected, or replaced.  But even better than that, why not just try to reach people at an early age by teaching them passionately and tirelessly while their minds are still malleable?  These people believe that crime, immorality, unhappiness, destruction, and hatred can be greatly reduced if we only train people to better understand themselves and the world.  These people remember their formative years well; they remember the stupid decisions they made as result of their own adolescent insecurities, which resulted in large part from not yet having a great deal of education or life experience.  Such people put much stock in statistics that correlate high-school dropout rates with all manner of negative social action because it seems fairly logical that if you cease all education while in a state of extreme insecurity you will continue to be insecure throughout the rest of your life because you aren’t learning anything new which will allow you to change.  And an insecure person is a volatile and potentially destructive person whereas someone who understands their place in the world (or at the least has become comfortable with the notion that their place in the world can be vague and ever-changing) is better equipped to deal with challenge and less likely to feel threatened by those whose purpose and place are much different than their own.

These lovers of knowledge sometimes find themselves in conflict between their own scholarship and the spreading of knowledge to others.  Some, often the teachers, become so fully involved in the world of education that they stop setting aside time for their own intellectual growth.  If this goes on for too long, these people can lose sight of why they love education in the first place, and at that point they cease trying to inspire, instead settling for a yearly routine dispersal of the same repetitive curriculum.  Others, often the writers and scholars, become so involved with their own academic lives, their own learning, that they forget how to truly affect others.  These people are full of valuable information and experience but end up lacking the ability or the time to effectively impart this wisdom on others in a manner that is in any way interesting.  

Those are the three most common and most effective types of change-makers.  They have different methods, different strengths and weaknesses, different values—but they all stem from the same core desire, the same need, the same purpose: to make the world better.

I once read a theory (reproduced below, from Vonnegut’s Bluebeard) that to truly change the world, you need a team.  One person cannot do it alone.   

“Most people cannot open their minds to new ideas unless a mind-opening team with a peculiar membership goes to work on them.  Otherwise life will go on exactly as before, no matter how painful, unrealistic, unjust, ludicrous, or downright dumb that life may be. 
            “The team must consist of three sorts of specialists.  Otherwise, the revolution, whether in politics or the arts or the sciences or whatever, is sure to fail.
            “The rarest of these specialists is an authentic genius—a person capable of having seemingly good ideas not in general circulation.  A genius working alone is invariably ignored as a lunatic.
            “The second sort of specialist is a lot easier to find: a highly intelligent citizen in good standing in his or her community who understands and admires the fresh ideas of the genius, and who testifies that the genius is far from mad.  A person like that working alone can only yearn out loud for changes, but fail to say what their shapes should be.
            “The third sort of specialist is a person who can explain anything, no matter how complicated, to the satisfaction of most people, no matter how stupid or pigheaded they may be.  He will say almost anything in order to be interesting and exciting.  Working alone, depending solely on his own shallow ideas, he would be regarded as being full of shit as a Christmas turkey.”

A selfish and self-centered person will not change the world except by accident.  You need to work both with others and for others in order to have any real or positive influence upon others.  This is not easy.  Everyone who tries is constantly met with challenge.  Everyone who is to succeed must face and work through their own weaknesses.  You must develop self-confidence without allowing it to become self-absorption.  You must never lose sight of your ideals, but you must also refrain from being blinded by them.  You must care immensely about what you are doing with your life, and you must also respect what your neighbor Jeff is trying to accomplish with his.  You must be able to undergo frequent criticism, evaluation, and debate; both internal and external in nature.  In order to know what needs done and how best to do it, you need to be thoughtful and knowledge-seeking in nature.  In order to actually accomplish what is needed, you need to be decisive and action-oriented.  In order to effectively work with others, you need to be open-minded and willing to compromise.

It is not an easy thing to accomplish all this.  But it is possible.  And it is in the effort of trying that most people find happiness.  When I look upon my life as I’ve lived it so far, my most treasured moments are those in which I felt I’d truly engaged the world around me.  Sometimes it was in big ways.  Sometimes it was one interaction with one person.  Sometimes I knew the person well.  Sometimes I had never met the person before and would never see them again.

But there are days that are not memorable for me.  These are the days I spent alone doing nothing.  Sure, every once in a while you need a day like this to rest and recharge.  But not that often.

So in the simplest terms, how do you go about changing the world?  Start by putting yourself out there in it.  Go places.  Meet people.  Contemplate.  Act.

Monday, July 2, 2012

The Finer Points of Bokononism

Bokononism: a religion completely fabricated by Kurt Vonnegut in his book Cat's Cradle.  To my knowledge there are no actual practicers of this religion; and yet it has some great ideas.  The best works of fiction are the ones that leave a lasting impression, that inspire you to think differently about life.  And Bokononism did this for me, so I'd like to share some of its principles; this will be a rare blog post in which most of what I write is not my own idea.

The central premise of the religion is the idea that God is working in each of us in ways that we will never understand.  Nonetheless each of us has an important role to play.  And none of is is alone; we are all part of a karass, which is a team of people working unknowingly together to achieve God's purposes.  A karass ignores the typical boundaries of nation, institution, organization, family, and class.  So if you find your life tangled up with somebody else's for no logical reason, that person might be a member of your karass.

"Oh a sleeping drunkard
Up in Central Park,
And a lion-hunter
In the jungle dark,
And a Chinese dentist,
And a British queen--
All fit together in the same machine.
Nice, nice, very nice;
Nice, nice, very nice;
Nice, nice, very nice;
So many different people
In the same device."

There are other people, ones not in your karass, whose purpose in your life is to steer you away from a given course of action.  For instance, there is a nihilist in the story who completely destroys the narrator's apartment and kills his cat.  It was this man's purpose to forever disenchant the narrator with notions of nihilism.

A key ritual of Bokononism is called Boko-maru, or the intermingling of souls.  It is achieved when two people place the soles of their bare feet against each other's and share an intimate, peaceful moment in this position.  It is not sexual in any way, yet creates a similar emotional intimacy through physical connection.  People form bonds simply by sharing a quiet moment together, embracing in a unique way.

The last rites of the religion talk in large part about God's creation of man from mud, speaking of God's great power and man's comparative lowliness in beautifully humble terms.  My favorite part: "The only way I can feel the least bit important is to think of all the mud that didn't even get to sit up and look around.  I got so much, and most mud got so little."

It should be noted that several of the tenets of Bokononism are not included here because many are cynical, and therefore not particularly useful in my mind.  Most of these deal with larger matters such as affairs of state.  Seeing as the nation-state that practices the religion in the story is a complete failure, these tenets strike me as rather bad ideas.

Yet there are enough good ideas to merit me wanting to share them with those who would rather not read a whole book but don't mind reading my occasional 1-page posts.  So here are a few more quotes and ideas that derive from Bokononism:

"She was a fool and so am I and so is anyone who thinks he sees what God is doing."

"Peculiar travel suggestions are dancing lessons from God."

How to answer yes to an inquiry about yourself: "That happiness is mine."
Example:   Q: "Are you Zach Peters?!"
                 A: "That happiness is mine."

To want all of somebody's love is bad.  Love is meant to be shared and spread.

"Beware of the man who works hard to learn something, learns it, and finds himself no wiser than before.  He is full of murderous resentment of people who are ignorant without having come by their ignorance the hard way."

"Think of what a paradise this world would be if men were kind and wise."