The Stump

Modernity has become permanently liquid; it no longer seeks solid replacements to the pre-modern world but finds greater value in transience, not just of institutions and things, but of human relationships too.

We can never ossify the world because it is always moving and changing like the river. Yet we can open ourselves to this ever fluctuating movement. This is manifested in the moment when the angler, fly, and fish are suspended together, held as with the fragile tension of water molecules. This is that something.

Before we totally condemn the Athenians as selfish, entertainment-addicted bad citizens—which, to be fair, they sometimes (or often?) were, just like us—it is worth considering what such shared democratic spaces of entertainment facilitated. And a related question to consider: What might we, as a democracy, gain if we had something similar?

Whether America ever was or is exceptional is a matter for further discussion; but Tocqueville’s own estimate of America in the early nineteenth century was mixed at best and negative at worst. He obviously wished that democracy had produced a more learned and refined culture than it had in America; and he was quick to argue that democracy would likely produce better fruit in better (French?) circumstances.

My point is not to get lost in conventional debate here. But seeking to heal from the culture war, I want to uncover the bodies of my neighbors, which industrial stories kick in the face, deform, and then at election time bury beneath the red-blue map. Aligned with my neighbors, I want to stand in a place off that map, outside those stories.

Vermont dumps almost all of its own garbage into Mount Casella, though it exports some to New Hampshire and New York. Its own consumption of goods–often including unhealthy processed foods, shipped huge distances–is culturally indistinguishable from the flow of garbage trucked out of the cities.

To appeal to personal rights seems to be an appeal to the highest value, and it is no wonder that people are feeling spiritually and socially starved. No one in earlier times would have considered his rights apart from his duties and responsibilities, or her privileges apart from her obligations.

That with which we fill our time, after all, is what ends up filling our minds, hearts, and souls. More than simply responsible scheduling, our very character is on the line, and that has consequences far beyond the present.

This is the spirituality of a man post-tragedy, post-heroin, post-forty-days-in-the-wilderness. Not the self-pleased, spick-and-span, airbrushed piety we’ve come to expect from presidential candidates these days but practical spirituality.

What starts as a method to optimize reading, exercise, or relationships becomes an end in itself. The native physiological benefit of the morning walk or bed-making is overshadowed by appeasing the voice of Andrew Huberman or Jordan Peterson.