I’m tired of the static in my head. I’ve mostly quit reading political sites, though I still scan the news. Maybe this has something to do with getting older and trying to see some meaning in the arc of my life from birth to death; the endless daily chatter seems increasingly toxic, though perhaps I’ve just grown more sensitive to it. I’ve been reading a lot of William James the last month or so and according to this great psychologist, we each create ourselves continuously by the choices we make about what to attend to. Recent research [see Jeffrey Schwartz, The Mind and the Brain] suggests that those choices literally remap our brains, the mind shaping its own physical substrate so to speak. If that is true — and I think it is — human beings are presented with an awesome set of potentials, but an equally awesome set of responsibilities. Since we are free to choose and not merely the product of our biology, we are free to choose freedom and compassion and openness, or, to choose strife and conflict and ultimately disaster, both personally and as a culture. I’ve been a pessimist since I was six years old and learned to include the word “catastrophe” in my prayers (“Protect us against fire, burglars, and other catastrophes and disasters…”), but reading James I feel a great heavy wheel turning in my life, opening an old and nearly forgotten door. Opening.

Another Kind of Life

Lt. William Calley stood before a Kiwanis Club meeting the other day and apologized for the My Lai massacre [also: 1, 2]. Reading the article, I take it as a sincere apology and a real expression of regret, though I understand how the prosecutor who tried Calley felt, too:

William George Eckhardt, the chief prosecutor in the My Lai cases, said Friday he was unaware of Calley ever apologizing before. Eckhardt said that when he first heard the news, “I just sort of cringed.” ”It’s hard to apologize for murdering so many people,” said Eckhardt, now a law professor at the University of Missouri-Kansas City. “But at least there’s an acknowledgment of responsibility.”

And while I would have liked to hear a more unequivocal statement from Calley, I have to say I appreciate his long silence and the modest setting for his first public discussion (since his trial) of his actions at My Lai. He should no go back to being quiet, as silence from him is the only adequate response. Two things: In order to live with myself, I have to believe in the possibility of redemption, of turning away from evil, in others; also, he was in fact a scapegoat: Colin Powell, Captain Ernest Medina, and others were equally responsible for the murders of Vietnamese civilians at My Lai. This second point does not lessen Lt. Calley’s responsibility, but it puts it in context. So, I accept his apology, at least provisionally. The effects of his actions continue to ripple outward through the histories of both Vietnam and the US and, paradoxically, out of evil some understanding can emerge.

But what I really wonder about is that “standing ovation” the Kiwanis gave the aging William Calley. What was that about? When I was in high school, before the My Lai massacre, some of us graduating seniors were given dinner by the local Kiwanis and then lectured by a congressman about our duty to be “patriotic,” which was framed in terms of supporting the Vietnam war. I got up and left. (I didn’t wait for the standing ovation.) Were the Kiwanis who listened to Calley applauding his courage for admitting he committed murder in their service? That seems unlikely to me. Were they subtly applauding the murder, excusing it? Perhaps that is too harsh a judgement. I suspect they were applauding their own sense of relief: Well, that’s finally behind us. Maybe William Calley believes he can put it behind him and in a sense he can, by keeping quiet and doing good. To the Kiwanis, I’d say: Don’t let yourselves off the hook so easily. Lt. Calley served in your army — in our army — and he acted in our names; so, while, yes, the event is behind us, it is still there. The murdered are still murdered. Going forward, that is what we bear.

A Notable Life

I had never heard of Adrien DeWind until I read his obituary in the NY Times this morning. (The older I get, the more I am drawn to the obits, with fear of personal extinction prompting me to recall the motto Samuel Johnson is said to have written on his watch dial: Work for the night is coming.) DeWind lived a long time and accomplished a great deal. I especially admire him as one of the founders of Human Rights Watch. Whatever one believes about rights — whether they are universal standards or arise only within specific social and cultural contexts — it seems indubitable that working to protect other people’s basic humanity is an admirable thing to do. What I find most moving about an obituary of this sort is that it marks the only kind of immortality I can believe in, that what one does in one’s life continues to ripple outward even after one is dead. For good or ill. In the memories of others, in the institutions one creates or shapes, in the written record one leaves behind. It’s little enough, of course, but it’s something, not nothing. Our lives are much longer than we imagine.


Had a dream last night that I was in a store buying things to go camping. I don’t like camping, actually, so I will take this as a metaphor for starting out on some kind of intellectual or spiritual adventure. Earlier, I had another dream in which a little girl gave me a device she had made, which she called Danny Ray’s Magic Ray. It was constructed like a pair of glasses without the bows — you had to hold it up to your face with your hand — and consisted of, on the left side, beads and wire bent into circles and swirls; this was the “antenna.” On the right there was simply a circle of wire through which one looked at the world, turning it “magic.” No lens or anything, just a bit of wire to frame the view. I take this to suggest that we need to pick up the world’s signals and that ultimately we make the world by the way(s) in which we approach it. Not a bad insight to have if you are setting out on a solo “camping” trip. What did Theodore Roethke say? “I am a perpetual beginner.”


What struck me about this Scientific American article on creativity is what an impoverished notion of creativity the scientists have. Solving that little problem about how to get out of a tower with a rope is “creative”? If you’re a ten-year-old, maybe. Or a psychologist. Creativity as problem solving. Is that what scientists really think? Maybe the imagination does interest itself in problems, or is engaged by problematic situations (to grab a term from John Dewey), but the process is more open-ended than the scientists appear to think it is.

Pragmatists and Existentialists

The pragmatists’ emphasis on human agency, even in realms of epistemology, melds pretty easily with the existentialists’ emphasis — thinking mostly of Camus here — on individual moral choice. Both philosophies might at first appear to put all the emphasis on the individual, but that’s not in fact true when one looks more closely. For the pragmatists, the world is built up from many individuals’ experience; for the existentialists, individual moral choice must serve the general good: What we wish for ourselves we must wish for others, Camus tells us.