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 Hello, Larry! If you missed last week's edition – Rebecca Solnit on nurturing our hope in these dispiriting times, the psychology of mastery in creative work, consciousness and how our sense of self arises, and more – you can catch upright here. If you're enjoying this newsletter, please consider supporting my labor of love with a donation – I spend countless hours and tremendous resources on it, and every little bit of support helps enormously.
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A pioneer of what he called “radical-humanistic psychoanalysis,†the great German social psychologist and philosopher Erich Fromm(March 23, 1900–March 18, 1980) was one of the most luminous minds of the twentieth century and a fountain of salve for the most abiding struggles of being human.
In the mid-1970s, twenty years after his influential treatise on the art of loving and four decades after legendary anthropologist Margaret Mead turned to him for difficult advice, Fromm became interested in the most basic, most challenging art of human life — the art of being. At the height of a new era that had begun prioritizing products over people and consumption over creativity, Fromm penned a short, potent book titled To Have or To Be? — an inquiry into how the great promise of progress, seeded by the Industrial Revolution, failed us in our most elemental search for meaning and well-being. But the question proved far too complex to tackle in a single volume, so Fromm left out a significant portion of his manuscript.
Those pages, in many ways even richer and more insightful than the original book, were later published as The Art of Being ( public library) — a sort of field guide, all the timelier today, to how we can shift from the having mode of existence, which is systematically syphoning our happiness, to a being mode. 
Fromm frames the inquiry:
 The full humanization of man requires the breakthrough from the possession-centered to the activity-centered orientation, from selfishness and egotism to solidarity and altruism.
But any effort to outline the steps of this breakthrough, Fromm cautions, must begin with the foundational question of what the goal of living is — that is, what we consider the meaning of life to be, beyond its biological purpose. He writes:
It seems that nature — or if you will, the process of evolution — has endowed every living being with the wish to live, and whatever he believes to be his reasons are only secondary thoughts by which he rationalizes this biologically given impulse.
[…]
That we want to live, that we like to live, are facts that require no explanation. But if we ask how we want to live — what we seek from life, what makes life meaningful for us — then indeed we deal with questions (and they are more or less identical) to which people will give many different answers. Some will say they want love, others will choose power, others security, others sensuous pleasure and comfort, others fame; but most would probably agree in the statement that what they want is happiness. This is also what most philosophers and theologians have declared to be the aim of human striving. However, if happiness covers such different, and mostly mutually exclusive, contents as the ones just mentioned, it becomes an abstraction and thus rather useless. What matters is to examine what the term “happiness†means…
Art from Kenny’s Window, Maurice Sendak’s forgotten philosophical children’s book
Most definitions of happiness, Fromm observes, converge at some version of having our needs met and our wishes fulfilled — but this raises the question of what it is we actually want. (As Milan Kundera memorably wrote, “we can never know what to want.â€) It’s essentially a question about human nature — or, rather, about the interplay of nature and nurture mediated by norms. Adding to the vocabulary of gardening as a metaphor for understanding happiness and making sense of mastery, Fromm illustrates his point:
This is indeed well understood by any gardener. The aim of the life of a rosebush is to be all that is inherent as potentiality in the rosebush: that its leaves are well developed and that its flower is the most perfect rose that can grow out of this seed. The gardener knows, then, in order to reach this aim he must follow certain norms that have been empirically found. The rosebush needs a specific kind of soil, of moisture, of temperature, of sun and shade. It is up to the gardener to provide these things if he wants to have beautiful roses. But even without his help the rosebush tries to provide itself with the optimum of needs. It can do nothing about moisture and soil, but it can do something about sun and temperature by growing “crooked,†in the direction of the sun, provided there is such an opportunity. Why would not the same hold true for the human species?
Even if we had no theoretical knowledge about the reasons for the norms that are conducive to man’s optimal growth and functioning, experience tells us just as much as it tells the gardener. Therein lies the reason that all great teachers of man have arrived at essentially the same norms for living, the essence of these norms being that the overcoming of greed, illusions, and hate, and the attainment of love and compassion, are the conditions for attaining optimal being. Drawing conclusions from empirical evidence, even if we cannot explain the evidence theoretically, is a perfectly sound and by no means “unscientific†method, although the scientists’ ideal will remain, to discover the laws behind the empirical evidence.
He distills the basic principle of life’s ultimate aim:
The goal of living [is] to grow optimally according to the conditions of human existence and thus to become fully what one potentially is; to let reason or experience guide us to the understanding of what norms are conducive to well-being, given the nature of man that reason enables us to understand.
But one of the essential ingredients of well-being, Fromm notes, has been gruesomely warped by capitalist industrial society — the idea of freedom and its attainment by the individual:
Liberation has been exclusively applied to liberation from outside forces; by the middle class from feudalism, by the working class from capitalism, by the peoples in Africa and Asia from imperialism.
Such external liberation, Fromm argues, is essentially political liberation — an inherently limiting pseudo-liberation, which can obscure the emergence of various forms of imprisonment and entrapment within the political system. He writes:
This is the case in Western democracy, where political liberation hides the fact of dependency in many disguises… Man can be a slave even without being put in chains… The outer chains have simply been put inside of man. The desires and thoughts that the suggestion apparatus of society fills him with, chain him more thoroughly than outer chains. This is so because man can at least be aware of outer chains but be unaware of inner chains, carrying them with the illusion that he is free. He can try to overthrow the outer chains, but how can he rid himself of chains of whose existence he is unaware?
Any attempt to overcome the possibly fatal crisis of the industrialized part of the world, and perhaps of the human race, must begin with the understanding of the nature of both outer and inner chains; it must be based on the liberation of man in the classic, humanist sense as well as in the modern, political and social sense… The only realistic aim is total liberation, a goal that may well be called radical (or revolutionary) humanism.
The two most pernicious chains keeping us from liberation, Fromm observes, are our culture’s property-driven materialism and our individual intrinsic tendencies toward narcissism. He writes:
If “well-being†— [defined as] functioning well as a person, not as an instrument — is the supreme goal of one’s efforts, two specific ways stand out that lead to the attainment of this goal: Breaking through one’s narcissism and breaking through the property structure of one’s existence.
He offers the crispest definition of narcissism I’ve encountered (something that took Kafka a 47-page letter to articulate):
Narcissism is an orientation in which all one’s interest and passion are directed to one’s own person: one’s body, mind, feelings, interests… For the narcissistic person, only he and what concerns him are fully real; what is outside, what concerns others, is real only in a superficial sense of perception; that is to say, it is real for one’s senses and for one’s intellect. But it is not real in a deeper sense, for our feeling or understanding. He is, in fact, aware only of what is outside, inasmuch as it affects him. Hence, he has no love, no compassion, no rational, objective judgment. The narcissistic person has built an invisible wall around himself. He is everything, the world is nothing. Or rather: He is the world.
But because narcissism can come in many guises, Fromm cautions, it can be particularly challenging to detect in oneself in order to then eradicate — and yet without doing so, “the further way to self-completion is blocked.â€
A parallel peril to well-being comes from the egotism and selfishness seeded by our ownership-driven society, a culture that prioritizes having over being by making property its primary mode of existence. Fromm writes:
A person living in this mode is not necessarily very narcissistic. He may have broken through the shell of his narcissism, have an adequate appreciation of reality outside himself, not necessarily be “in love with himselfâ€; he knows who he is and who the others are, and can well distinguish between subjective experience and reality. Nevertheless, he wants everything for himself; has no pleasure in giving, in sharing, in solidarity, in cooperation, in love. He is a closed fortress, suspicious of others, eager to take and most reluctant to give.
Growth, he argues, requires a dual breakthrough — of narcissism and of property-driven existence. Although the first steps toward this breaking from bondage are bound to be anxiety-producing, this initial discomfort is but a paltry price for the larger rewards of well-being awaiting us on the other side of the trying transformation:
If a person has the will and the determination to loosen the bars of his prison of narcissism and selfishness, when he has the courage to tolerate the intermittent anxiety, he experiences the first glimpses of joy and strength that he sometimes attains. And only then a decisive new factor enters into the dynamics of the process. This new experience becomes the decisive motivation for going ahead and following the path he has charted… [An] experience of well-being — fleeting and small as it may be — … becomes the most powerful motivation for further progress…
Awareness, will, practice, tolerance of fear and of new experience, they are all necessary if transformation of the individual is to succeed. At a certain point the energy and direction of inner forces have changed to the point where an individual’s sense of identity has changed, too. In the property mode of existence the motto is: “I am what I have.†After the breakthrough it is “I am what I do†(in the sense of unalienated activity); or simply, “I am what I am.â€
“Listening is not a reaction, it is a connection,†Ursula K. Le Guin wrote in her magnificent meditation on the magic of real human conversation. “Listening to a conversation or a story, we don’t so much respond as join in — become part of the action.†Nowhere is this connective tissue of participation stronger than when we listen two people of enormous intellectual potency converse about ideas of deep relevance to every dimension of existence, from the granular immediacy of our daily lives to the most abiding macro-truths of the human experience. Those are the types of conversations that have unfolded upstairs at The Strand.
Since 1927, The Strand bookstore has endured as a bastion of literature and an iconic New York institution — a “monument to the immortality of the written word,†in Fran Lebowitz’s words. The sole survivor of the city’s famous Book Row, this living landmark whose famed red awning boasts “18 miles of books†has continued to grow in size and scope. In 2003, it was crowned with a Rare Book Room occupying the newly built top floor — a spacious portal into a different era, with its oriental rugs and velvet curtains and Edwardian leather armchairs and shelves overflowing with treasures ranging from signed Hemingway first editions to esoteric Victorian encyclopedias of botany.
Jessica Strand, who masterminded the series and who currently hosts the wonderful Books at Noon program at the New York Public Library, writes in the preface:
It was this feeling — the serendipity, the variety, the happy collision of books, ideas, and people — that we tried to capture in our reading series up in the Rare Book Room. The goal was to match writers with other writers: two (or more) equals on stage for freewheeling, candid conversations on their work, their craft, their likes, their dislikes.
The pairings span an enormous range of relationships — dear friends who had loved each other for decades, admiring strangers who had never met in person before, writers who teach each other’s work, thinkers linked by a common thread not readily visible. Each conversation is governed by a different self-determined dynamic — some become interviews, with one writer assuming the role of the revealer and the other of the revealed; some are two-way celebrations, where the mutual goodwill and deep admiration become the lens through which both writers’ work is illuminated; some are dynamic interactions of ideas bouncing between two formidable minds and radiating into a winding, layered, nuanced conversation about, oh, everything.
Junot DÃaz (Photograph: Carolyn Cole)
One of the most electrifying pairings is of two good friends,New Yorker critic Hilton Als and Pulitzer-winning Dominican American writer Junot DÃaz, in which Als takes on the role of interviewer as DÃaz reflects on his becoming as a person, his evolution as a writer, and the interplay between the two. What emerges is a refreshingly candid yet considered perspective on the nuanced complexities we flatten into the blanket term “race,†the pernicious mythology of success to which we all too automatically subscribe, and the burdens, responsibilities, and rewards of the artist as a public persona and a private person.
Nearly half a century after James Baldwin and Margaret Mead’s terrifically timely conversation about race, DÃaz points to the lamentable ways in which we’ve lost rather than gained dimension in how we think and talk about this elemental reality of human life:
We’ve lost so many words to talk about race, we don’t even have a conversation about it, we have lost it. Yet, in the Caribbean, there are more than twelve words that I can come up with to describe people’s skin color, at least in the neighborhood where I grew up in. In some ways I think that is useful, because it helps when it comes time to approach the question of privilege. People don’t claim amnesia. Some can think my uncles are super-backwards because the didn’t go to Ivy League schools, but they don’t cop to any of that ridiculous liberal amnesia. The sort of thing that translates into statements like, “Oh, it’s not race, it’s class.†I think you can’t have class without race. It’s called colonialism. Some people come right off the bat and say, a guy is ignorant. My uncles would never make those claims, but rather say it’s about black people. But I find that level of frankness, even if it’s considered regressive and messed up, a better starting point than the constant illusion of the sort of liberal moment that we have.
This impoverishing of vocabulary and perspectives, DÃaz argues, has seeded our woefully artificial binary view of the role of race in art:
Whenever I read about people of color as artists I think it is so overly simplified. We tend to be reduced to the cultural element… Or we’ll be reduced to simplistic visions that say that in these works of art, this artist is talking about this crucial moment, or about the problem of race. [Critics will] use these terms that mean nothing, because they don’t want to approach what exactly a person is getting at in their work. If white artists were discussed along racial terms as often as people of color, we would be a better country. I never see a white dancer discussing how their whiteness impacts their dance. The first question out of an interviewer’s mind when they talk to a white artist is never if they have experienced racism. But as an artist, I must say it’s incredible the amount of times these questions come up, and when they ask me, I’m always ready to ask back, “Have you been racist lately?â€
Art by Leo and Diane Dillon from Blast Off by Linda C. Cain and Susan Rosenbaum, a vintage children’s book that envisioned a black female astronaut decades before that became a reality.
And yet, in a strangely assuring way, the wellspring of that reality-warping cultural amnesia is also the wellspring of our grounds for hope — our collective memory and our collective imagination are equally flawed in both directions of the time continuum. Myopically fixated on the present, we are just as unable to imagine a marvelously different future as we are to admit a damningly different past. DÃaz observes:
One of the best things about art, as anyone who’s studied a Victorian text knows, is that the future comes faster than we imagine, and there is a future coming up, of young artists and young critics and young scholars, who are thinking in ways that make the current conversation about our art look incredibly reductive.
Even so, such emergent voices are tasked with reconciling opposing impulses and ideals — a balancing act so tremendously taxing that it borders on the impossible:
People want to read stories by “marginal artists†as universal in the exact wrong way we want them to be read. I want to be read as universal not because this stands in for all Dominicans… All art, because it scales to the human, because of that human-level distortion, is disqualified from becoming a stand-in for a nation, or a time.
[…]
On the one hand, we don’t want to be called out for that, but on the other hand, we want all the banners and prizes and privileges that come with that. It’s a terrible, terrible two-headed dragon to serve.
Echoing Ralph Ellison, DÃaz considers the power of fiction in enlarging our collective imagination to encompass precisely these previously unimagined and conditionally unimaginable alternative futures for ourselves, as individuals and as a society:
It’s really helpful to assemble selves not always deploying realism. Realism cannot account for my little brother and my grandmother, but Octavia Butler’s science fiction can. Samuel Delany’s generic experiments can explain them. I read his book and that range is present, not only present, but what is unbearable about trying to hold the two together in one place. So it helps not to have realism as the only paradigm to really understand yourself.
But the quest to understand oneself, DÃaz cautions, can be horribly impeded by the compulsion to be liked by others:
The engine that propels me is one that doesn’t want me to be anybody’s friend, doesn’t want popularity.
[…]
I grew up in a post-dictatorship dictatorship society. The axis of likability is how dictatorships survive. Becoming popular is part of what dictatorships hijack to remain in power. For me to write things from the same toxic axis that made stronger the dictatorship that completely disfigured my family and my society, it just wasn’t going to happen. My father was a Dominican military police apparatchik. He was emblematic of that culture. And I lived in a place where it was so much better to be liked because your shirt was ironed, or because you had a good posture. It was just insane, the way a military dictatorship is like Reddit… My experience of living in a post-dictatorship society is that everybody believes that they’re going to be the Reddit article that gets pushed all the way up. The like axis is just very, very powerful and I needed to tilt a different way. I needed to say that it is possible to say things, to be involved in a conversation with people where the relationship is determined by things more complicated than whether you like me or not. Maybe the content of my communication would be in itself worthy of discussion, regardless of how you felt at an emotional level about the person bringing the news. In a dictatorship, the two things get quickly put together. The news you bring stands as a moral judgment about you, and this is the way you keep critics silent, because you basically say, “If you criticize the dictatorship, it’s not only your thinking, your body is out of order, which is why we must destroy your body.â€
DÃaz considers how so-called marginalized artists make their way through the dominant culture even in non-dictatorial societies:
It’s an old pattern, but one that is super-reliable. We’re so erased. If you’re a person of color, if you’re a woman, if you come from a poor background, if you come from a family who worked like dogs and never got any respect or a share of the profits, you know that ninety percent of your stories ain’t told. And yet we still have to be taught to look and to tell our stories. Many of us have to stumble our way through this. Despite the utter absence of us, it’s still an internal revolution to say, “Wait a minute. We are not only worthy of great art, but the source of.†It takes a lot of work to get there.
But his most salient, most uncomfortable-making, most intensely important point deals with our limiting mythology of the getting-there. With his characteristic large-hearted but fiery candor, DÃaz pushes back against an audience question about how he was able to transcend a childhood of deprivation and “succeed so beautifully†as an artist:
This is the mythography of America, progressive, where you have this idea that everything moves upward, and people are always on this journey to improvement. So, “How did you make it?†Listen, this is very important to understand, I don’t speak the language of “make it.†Our moment, in late capital, has no problems, through its contradictions, occasionally granting someone ridiculous moments of privilege, but that’s not what matters. In other words, we can elect Obama, but what does that say about the fate of the African-American community? We have no problem in this country rewarding individuals of color momentarily as a way never to address the structural cannibalistic inequalities that are faced by the communities these people come out of.
In a sentiment that gave me particular pause both culturally and personally — having grown up in a communist dictatorship and now living in America as a woman and a queer person and a generation-zero immigrant, I belong to a number of the groups DÃaz enumerates — he adds:
I don’t think we can safely say just because someone has some sort of visible markers of success that in any way they have avoided any of the dysfunctions. That is the kind of Chaucerian, weird physiognomy-as-moral-status. We don’t know anything about anybody. Yes, I have made a certain level of status as an artist and as a writer, but what I am reminded of most acutely is not of my “awesomeness,†or some sort of will to power that has led me through the jungle. What I am aware of, being here, is that I am representative of a structural exclusion.
He reflects on how living with such systematic “structural exclusion†counters the transcendence narrative undergirding the popular mythology of success:
We accept too much at face value these ideologies of transcendence… I just knew, from everything that I saw, that there is no transcending the human experience. You’ve got to realize that most of us feel permanently displaced and savagely undone. Most of us try everything we can to manage our fears and our insecurities. Most of us are profoundly inhuman to ourselves and other people, and that makes us no less valuable, and no less worthy of attention and love. I didn’t transcend all this stuff, you just got to live with [it], man, and there’s nothing like trying to run away from all that stuff to guarantee its supremacy… The transcendence myth will just do you in, in the long run.
To live with it, DÃaz intimates, requires a willingness to hold the ephemeral and the eternal in both hands while marching forward — requires that we contact both the impermanence of outward successes and the immutability of art’s intrinsic rewards:
Only one person attended my first reading at Boston, my best friend, Shuya Ohno… [The United States] is not like Latin America, that tends to be much more committed to its artists, and you could be thirty years in the game and not publish one book and people still think you matter. We are a fickle, fickle nation, and today’s arrival is tomorrow’s “See, I told you, what a fraud.†Somebody will come along and that’s the reality of it. I know that I’m back to reading to my boy Shuya, always in my heart, because that’s the place where most of us end up as artists, and you have to be comfortable there, no matter what your fantasies of supremacy and success are, because tomorrow that’s where you’ll be at.
The best part about art is that as long as the civilization survives, somebody out here will keep one copy of your text, and perhaps that will give comfort, inspiration, and more importantly a space for an individual to be in touch with their humanity. To be temporally in touch with their best selves, which is fragile, flawed, weak, scared… That’s worth working, and that’s the moment why most of us go this very long, shadowed path into producing art, because we fundamentally believe that what we do is the best of what we call human, the best of us, even if at times we don’t like to recognize it.
“Attention is the rarest and purest form of generosity,â€Simone Weil wrote. Decades later, cognitive scientist Alexandra Horowitz observed in her marvelous inquiry into our everyday blinders: “Attention is an intentional, unapologetic discriminator. It asks what is relevant right now, and gears us up to notice only that.â€
More than a century earlier, in his masterwork The Principles of Psychology, Vol. 1 ( public library), pioneering psychologist William James (January 11, 1842–August 26, 1910) examined the interplay of generosity and mercilessness in this greatest of human superpowers, which shapes our basic experience of reality.
James offers a wonderfully precise yet alive definition of attention:
Attention … is the taking possession by the mind, in clear and vivid form, of one out of what seem several simultaneously possible objects or trains of thought, localization, concentration, of consciousness are of its essence. It implies withdrawal from some things in order to deal effectively with others, and is a condition which has a real opposite in the confused, dazed, scatter brained state which in French is called distraction, and Zerstreutheit in German.
Millions of items of the outward order are present to my senses which never properly enter into my experience. Why? Because they have no interest for me. My experience is what I agree to attend to. Only those items which I notice shape my mind without selective interest, experience is an utter chaos. Interest alone gives accent and emphasis, light and shade, background and foreground intelligible perspective, in a word. It varies in every creature, but without it the consciousness of every creature would be a gray chaotic indiscriminateness, impossible for us even to conceive.
It’s a notion at once commonplace and utterly radical for us today — somehow, mesmerized by the glowing rectangles we carry everywhere, we seem to have relinquished this most elemental form of agency shaping our experience of life. There is a striking similarity between James’s vivid description of inattentiveness, predicated on the now-endangered phenomenon of boredom, and the mind-body state induced by the vast majority of our device use, portending to ward off boredom but effecting the very same result:
Most people probably fall several times a day into a fit of something like this: The eyes are fixed on vacancy, the sounds of the world melt into confused unity, the attention is dispersed so that the whole body is felt, as it were, at once, and the foreground of consciousness is filled, if by anything, by a sort of solemn sense of surrender to the empty passing of time. In the dim background of our mind we know meanwhile what we ought to be doing: getting up, dressing ourselves, answering the person who has spoken to us, trying to make the next step in our reasoning… Every moment we expect the spell to break, for we know no reason why it should continue. But it does continue, pulse after pulse, and we float with it, until also without reason that we can discover an energy is given, something we know not what enables us to gather ourselves together, we wink our eyes, we shake our heads, the background-ideas become effective, and the wheels of life go round again.
[…]
The abolition of this condition is what we call the awakening of the attention.
Illustration by Sydney Smith from Sidewalk Flowers by JonArno Lawson, a lovely wordless ode to living with presence
James offers a similarly sobering lens on multitasking. To the question of how many things we can attend to at once — how many “entirely disconnected systems or processes of conception can go on simultaneously†in our consciousness — he answers:
Not easily more than one, unless the processes are very habitual; but then two, or even three, without very much oscillation of the attention. Where, however, the processes are less automatic … there must be a rapid oscillation of the mind from one to the next, and no consequent gain of time.
[…]
When expectant attention is concentrated upon one of two sensations, that the other one is apt to be displaced from consciousness for a moment and to appear subsequent; although in reality the two may have been contemporaneous events.
The act of paying attention and the way in which it is performed, James argues, is what sets geniuses apart from ordinary people:
Sustained attention is the easier, the richer in acquisitions and the fresher and more original the mind. In such minds, subjects bud and sprout and grow. At every moment, they please by a new consequence and rivet the attention afresh. But an intellect unfurnished with materials, stagnant, unoriginal, will hardly be likely to consider any subject long. A glance exhausts its possibilities of interest. Geniuses are commonly believed to excel other men in their power of sustained attention… Their ideas coruscate, every subject branches infinitely before their fertile minds, and so for hours they may be rapt.
But the ultimate measure of genius, James notes in a sentiment that echoes Goethe, isn’t so much the mental style of how attention is paid as the disciplined discernment of what we attend to:
When we come down to the root of the matter, we see that [geniuses] differ from ordinary men less in the character of their attention than in the nature of the objects upon which it is successively bestowed.
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