Character in Our Postmodern Era

My favorite op-ed columnist has become David Brooks. I look forward to his columns in the NY Times, which often draw from the best of contemporary science and social science. To my sensibilities he offers well-reasoned commentary that is also cutting edge. Curiously his musings often coincide with sermons I’m working on.

This week, in "Where the Wild Things Are," Mr. Brooks wrote about the general notion of “character,” contrasting the philosophers’ and psychologists’ point of view, the latter being the most up-to-date. As an illustration he used the character Max of the book that’s become the blockbuster movie du jour: “Where the Wild Things Are.”

The Wild Things are outward expressions of Max’s own inner conflicts. For Mr. Brooks this illustrates the psychologists’ analysis of character. He wrote, “People have only vague intuitions about the instincts and impulses that have been implanted in them by evolution, culture and upbringing. There is no easy way to command all the wild things jostling inside.” Max is every man/every woman.

Earlier in the article Mr. Brooks wrote, “According to the psychologist’s view, individuals don’t have one thing called character."

“The psychologists say this because a century’s worth of experiments suggests that people’s actual behavior is not driven by permanent traits that apply from one context to another. Students who are routinely dishonest at home are not routinely dishonest at school. People who are courageous at work can be cowardly at church. People who behave kindly on a sunny day may behave callously the next day when it is cloudy and they are feeling glum. Behavior does not exhibit what the psychologists call ‘cross-situational stability.’

“The psychologists thus tend to gravitate toward a different view of conduct. In this view, people don’t have one permanent thing called character. We each have a multiplicity of tendencies inside, which are activated by this or that context. As Paul Bloom of Yale put it in an essay for The Atlantic last year, we are a community of competing selves. These different selves 'are continually popping in and out of existence. They have different desires, and they fight for control — bargaining with, deceiving, and plotting against one another.'

“The philosopher’s view is shaped like a funnel. At the bottom, there is a narrow thing called character. And at the top, the wide ways it expresses itself. The psychologist’s view is shaped like an upside-down funnel. At the bottom, there is a wide variety of unconscious tendencies that get aroused by different situations. At the top, there is the narrow story we tell about ourselves to give coherence to life.

“The difference is easy to recognize on the movie screen. Most movies embrace the character version. The hero is good and conquers evil. Spike Jonze’s new movie adaptation of ‘Where the Wild Things Are’ illuminates the psychological version.”

In my estimation this is an aspect, and therefore an illustration, of the postmodern context in which we live. For most of my ministerial career I’ve lifted up the notion of character—that character, the coherence of right beliefs and right actions—matters essentially and ultimately. And of course the Unitarian way has been, from its origin two centuries ago, justification by character. This means we “save” ourselves by the good person we freely will to be.

I do see that 20^th and 21^st century Americans live fragmented lives in a fragmented world, where “the [old] center does not hold.” That is the definition of postmodernism in a nutshell, a context where sureties and coherence have deconstructed and the “wild things” threaten to run berserk.

What’s left? There are a number of compelling new ethics from excellent minds of the 20^th/21^st centuries. I’ve been writing about this in a relatively new blog: ethics for postmoderns. These ethics were arrived at independently and therefore appear unrelated. However, I have an intuition that these ethics have what, in another context, the great biologist E.O. Wilson called consilience.

I think that the postmodern dilemma relative to character involves the many ethics that compel our better behavior, in spite of “instincts and impulses … implanted in us by evolution, culture and upbringing.” As Mr. Brooks wrote "there is no easy way."

Each of us has to do the work and act/live with ambiguity that is a function of change and complexity.

Visit my site ethicsforpostmoderns.blogspot.com for glimpses into some of these compelling and challenging "new" ethics.

Day of the Dead

The current Day of the Dead exhibit at the National Museum of Mexican Art (1852 West 19^th Street in Chicago) is “Camino a casa: Coming Home on the Day of the Dead.” Held annually for 23 years, this has become the largest Day of the Dead exhibition in the United States. This year there will be 12 altars or ofrendas, by 20 artists, including a special ofrenda created for Arturo Velasquez Sr. (1915-2009) and an ofrenda created by the acclaimed author Sandra Cisneros as a tribute to her parents.

In my estimation the NMMA’s annual collection of altars to the dead offers one of Chicago’s great meditations with multiple layers of meaning, the least not being a contemplation on mortality in the season best suited for it. The exhibit runs through December 13. Try to visit it around All Hallow’s Eve, when it is said that veil between realities grows thin, that the living and the dead might commune.

Before leaving the Pilsen neighborhood have a meal at Neuvo Leon, the classic neighborhood restaurant at 1515 West 18^th Street.There's nothing like a savory meal after confronting motality to affirm Life and living.