Philosophy As ‘Ways Of Seeing Things’

In Confessions of a Philosopher (Random House, 1997, pp. 399-400) Bryan Magee writes:

[T]he most important things great philosophers have to give us are to be got at not by analysing the logic of their arguments or their use of concepts but by looking at reality in the light of what it is saying….”Is reality illuminated for me if I look at it in the light of X’s explanation of it?”….For the most part philosophy is about different ways of looking at things: its purpose is not so much of knowledge as of understanding. An original philosopher is saying to us in effect: “You will find you will understand things better if you look at them this way.”….in this respect philosophy can be like art….the result is an enhanced perception and understanding of my own world, my own experience, an enrichment of my vision….What one gets from a philosophy consists largely not of true propositions but, more important than that, ways of looking at things, ways of seeing things.

I’ve made note here and elsewhere–in an interview with 3AM Magazine–of my original motivations for studying philosophy. The latter spoke to philosophy’s therapeutic function. The former, more explicitly in line with Magee’s claim above, spoke to the ‘special elevated vision’ the philosophical attitude seemed to promise: I would see the world in a whole new light once I had become a philosopher. But of course, that is what philosophy’s therapeutic function amounted to as well–at least as I understood it. For what I hoped for and desired more than anything else via the study of philosophy was that it would convince me that the world I lived in, a world then tainted by my grief and anxiety and sorrowful remembrance, could be viewed anew, and thus transformed, made into one that I could go on living in with purpose and desire and striving. My state of mind then did not permit such a perspective: all was shadow and murk. For philosophy did not just promise to elevate me above the fray, to look down from an Olympian height (in the way that the two paragraphs I quoted from John David Mabbott in the post linked above had seemed to.) That promise still contained within it a hint of remoteness: perhaps I would have to separate myself from the mundane world to enjoy such a ‘superior’ perspective. But the promise to see things anew, to see ‘reality in the light of what it is saying’ was a trifle more ambitious and humble and human all at once: I would walk these same streets, among the same people, see the same sun rise every day on this world with all its ugliness and beauty, and yet, none of it would be the ‘same,’ because I would be a philosopher.

These original conceptions of philosophy carried a hint of the poetic, the artistic, the religious, and the scientific to me; and despite my immersion in technical analytic philosophy in graduate school, they never quite left me. Every attempt to straitjacket it into only one of those categories was, at some important level in my  mind, a failure to understand philosophy’s promise, a betrayal I could never sign up for.

Fear Of Death Is Fear Of Immortality

We philosophize because we anticipate death, fearfully. We seek out religious consolation because we anticipate death, fearfully. We seek in philosophical rumination and religious observance and faith some deliverance from our mortality, some way to ‘stay alive,’ to not be annihilated. One kind of introspection these forms of thought encourage is to look a little closer at what terrifies us so about death. There, very often, we find our fears are quite concrete: in my case, as I noted here, they “reflected deeply held phobias and anxieties…the fear of being buried alive…the fear of being lost or left alone. I had merely transferred my fears from the here and now to the hereafter–so vivid were they that I imagined them persisting endlessly, even after death.”

The crucial note in there is, I think, that those imagined horrors persisted “endlessly”; for instance, I would be buried alive forever, not dying and finding release, because after all, I would be already dead. In that case, I would crave the nullity we associate with death. It is at moments like these that I realized just how comforting science is in reassuring me that once my material self is gone, I will be gone, utterly and totally. My grandmother once confessed to me that what terrified her the most about her death was the fear that some fragment of her consciousness would survive, perhaps some memory, reminding her of the world she had once lived in, with all that she had loved and lost. That fragment would be isolated, disjoint, expelled from all it had known, and yet not fully sundered. She could see no end to that torment. As she said this, she closed her eyes and spoke softly, “When I pray, I ask for complete deliverance, to be released completely, to leave this world behind utterly.” Of all the conversations I had with her over the years, this one chilled me the most; she was the most religious person I knew, and she had allowed me a glimpse of her deepest existential fears, ones she sought to assuage through her daily rituals of prayer and meditation.

Death is terrifying precisely because it is a kind of immortality; it’s just the wrong kind. We sense, we know, that time–in the way that we understand it–seems to stretch endlessly forward backward and forward; we cannot imagine a beginning or end to it. We sense we came from the eternal void, delivered to this brief moment ‘in the sun.’ We dread the return to that same endlessness. We don’t want immortality if it is the wrong kind. (Like eternal agony in hellfire.) We don’t want to be alive by ourselves, all alone, terrified and scared, ‘in a dark place.’ The void is always preferable to that. We seek the right kind of immortality, a kind of prolongation of those fleeting moments of love and pleasure and happiness that this life has sent our way. That extension is what we cannot have, not in this world, one in which we cannot step in the same river twice, in which all things come to be and pass away.

The Shames Of Anger

I’ve written before, here on this blog, about the pleasures of anger, of holding on to grudges–the two are, of course, inter-related, for very often it is the pleasure of experiencing anger that allows us to retain a long-held grudge. These ‘pleasures,’ such as they are, have a role to play in the economy of our lives, it is why we experience them as such–they ‘work for us’ somehow or the other, which is why we seek them out and retain them. But they do not come for free, not without their own incurred costs, ones we are willing to pay; the devastating and melancholic shames associated with the expression of anger and the retention of grudges. The shame of anger is experienced most directly when the effects of our anger are visible: the hurt of a partner or friend we have tongue-lashed or driven out of our lives, the fear and sadness and confusion of a child who has encountered our furious loss of self-control, the sometimes irrevocable damage done to relationships, romantic or familial.

These are powerful reminders of our lack of virtue; haunting indicators of how far we need to go in asserting mastery over ourselves. We are reminded violence comes in many forms, and is expressed and experienced in a rich and uncomfortable diversity; we are reminded too, by way of introspective contact with our own hurts and unresolved resentments that the injuries we bear and nurse are not always visible; the effects of the ‘blows’ we have landed through our anger are only partially visible to us–there is more to this landscape of fear and hurt than we can ever possibly know; much of it remains unaccounted for. We are reminded of the humanity and vulnerability of others when we remember and relive the effects of others’ anger being visited on us. That fear, that panic, that urge to flee– we induce those feelings in others through our thoughts and deeds; they experience the same painful affects we do. (Allied with the shame engendered by such thoughts is yet another variant: we might seek forgiveness for our anger, beg to be forgiven, and yet we do not move forward, unwilling to descend from our perches–for we are reluctant to admit guilt, to encounter another shame that our selves might send our way, that of having ‘backed down.’ In this kind of situation at least, masculinity has a great deal to answer for.)

The shames of anger remind us of why anger is considered corrosive–these signposts in our minds that we are not ‘quite together,’ that we are disordered, are powerful covert agents, inhibiting us, consuming our psychic energies in consoling ourselves, in providing ourselves palliative diversions and distractions. It becomes yet another component of our ongoing dissatisfaction with ourselves, yet another reminder that for all the blame we may send the world’s way, we always find the finger pointing back at us.

Climbing And The Persistent, If Irrational, Fear Of Falling

A curious experience in roped climbing (whether on auto-belay, top-roped climbing, or following a leader on a multi-pitch route) is the presence of instinctive fears that should have no rational basis for persistence. Like the fear of falling, for instance.  There you are, tied in with your faithful figure-eight knot into your climbing harness, which is snug around your waist, connected to your belayer who is clipped and locked into the belay loop. The knots are good, the gear works, your belayer has you; you cannot fall. And yet, as you step out to make a move that requires some balance, or that might not offer the best grip, you experience a sudden sickening sensation; you are afraid; you become aware of the number of feet you are off the ground; you feel your palms grow sweaty, your heart starts to beat a bit faster. You are in trouble.

You aren’t. But you feel it anyway. Old habits and instincts die hard. I’ve always been terrified by heights, by the sickening vertigo and nausea they induced in me. Overcoming that fear was one of the reasons for my taking up climbing a couple of years ago; I hoped that ‘controlled exposure’ to heights would help me become more familiar with these fears; I would never ‘master’ them but I could learn to work in their presence; perhaps working through some task or problem at hand even while I was afflicted by them. The good news is that these expectations have been borne out by my experiences. Very often, over the last couple of years, I have found myself in places (precarious belay ledges) and situations (negotiating narrow exposed traverses) that would previously have terrified me in incapacitating ways. But the fears are always there, anchored in instincts and reflexes that have hardened over the years.

And so, even when I’m indoors, inside a comfortable climbing gym, tied and clipped in, with nowhere to go in the case of a slip but slowly, smoothly down, riding a rope all the way, when my body senses, even if for only for a micro-instant, that slight absence of security or solidity that signals the earth opening up under my feet, I retreat (or rather, am forced back) to an older me. This particular instinctive reaction will, of course, become familiar in its own way; I will learn to anticipate it, welcome it, live with it. As I never fail to notice during my indoor climbing sessions, when I start climbing for the day, such reactions are at their most visceral, and are attenuated as I continue to climb. Some of the intensity of my instinctive responses then will be tempered, by greater experience; as my body learns that these falls do not end in anything more bothersome than some swinging through air, or a painful bump against an exposed hold (I’m not counting falls taken by lead climbers which can result in serious injuries.)

Of course, by the time I get to that stage, I will have discovered newer fears to work through. And hopefully, improved my climbing.

Climbing The Grand Teton (And Finding Myself At The Top)

In August 2012, my wife and I went on a road-trip through parts of the American southwest and west: New Mexico, Utah, Colorado, Wyoming, and South Dakota were our most prominent destinations. We camped and hiked in several national parks; I made note of some of those experiences here.  Among the national parks we hiked in was Grand Teton National Park; there, we went on a day hike up to Surprise Lake. The views, as promised, were spectacular; we sat by the shores of an alpine lake and gazed at the surrounding peaks and glacial cirques, awed and humbled by the stunning setting for our well-earned picnic lunch. (My wife, by some measure the more enterprising of the two of us, even partook of what seemed like a bone-chilling dip in the waters of Surprise Lake.)

On the way back to the parking lot, we met climbers returning from their ascent of the Grand Teton. I stopped to ask how their climbing had gone; I was curious and envious in equal measure. I knew the views they must have enjoyed would have been even more spectacular than ours; and of course, mountaineers and climbers have always enthralled me with their feats. The climbers enthusiastically responded; they had made it to the summit in good time, and were now headed back to the parking lot for some well-earned rest. When I enquired further about their experience up on the peak, they replied that it had been a ‘totally doable climb; you’ve got to have a head for exposure, of course.’  On hearing this, I turned to my wife and said, “Yeah, that’s why I’ll never climb the Grand.”

I’m scared of heights and have been for as long as I can remember. Even the mention of exposure up on the mountains was enough to send a little chill through my heart. I wanted to see what the views from the summit of the Grand were like; I knew that up on its ridges and faces, I would encounter a spectacular alpine landscape. But it felt beyond my reach; quite simply, I did not have the mental wherewithal to venture into that domain.

This past August, I climbed the Grand Teton in the company of my guide, Chris Brown, (of Jackson Hole Mountain Guides) and another climber, Kirk Nelson. We ascended via the Pownall-Gilkey route, one made easier by the presence of roped slings on its most challenging pitch. There was some exposure but none of it paralyzed me; I had started to accept my unease at being exposed to precipitous cliffs as an inseparable part of the climbing experience.  When I made it to the summit, I was visibly overcome with emotion; at that moment, the feeling of having managed to work through one of the most persistent fears present in my being was among the most powerful I had experienced in a very long time. For I knew that at that moment, I had, in a manner of speaking, found entrance to a new world, one in which I would not be limited by a fear that would hold me back from venturing forth to explore its offerings. I had not imagined that this task was one I was capable of undertaking, but there, on that summit, I had proof of its successful accomplishment.  It was, as the cliche goes, a transformative experience; I saw myself in a whole new light.

Our self-discovery is not merely a matter of introspection; very often, if not always, it requires acts that change, by active construction, the person we are. And could become.


Summits As Virtuous Constraint

This past summer, on July 8th, as noted in a post here, I climbed Long’s Peak in Colorado’s Rocky Mountain National Park. A minute or so after I stepped on to the summit, grabbed a quick sip of water, and removed my helmet, I shook my guide Rob Smith‘s hand, and thanked him profusely. I was close to being ecstatic. I had risen at midnight, picked up Rob at one am, and started hiking by 2AM. On the approach to the base of the North Face–from where we would pick up the Cables Route–I had been half-asleep, somehow willing myself to keep up with Rob as he motored along. As dawn  broke, and as the imposing massif of Long’s rose up above, I was feeling the effects of having gained some 3000 feet of elevation on an empty stomach and little sleep. The climbing and scrambling sections of the North Face were mercifully easier than that long, rock-and-boulder strewn approach march, and of course, they required more attention to technical detail, which induced its own alertness. Along with these physical sensations was a sense of foreboding and anticipation; I was keeping an eye on the weather for I did not want to be disappointed again. I had made plans to climb Long’s in the summer of 2017 and had been thwarted then–before we could even set foot on the trail. Then, the forecast had made Rob and I change our  plans the night before. Since then, my mind, overcome with disappointment, had immediately begun a downward spiral in the course of which I had kept track of all the summits I had been denied by bad weather conditions: Stok Kangri in 2011, Cotopaxi in 2018, Mt. Washington in 2016 and 2017. I had begun to believe I was jinxed in the mountains, that these twists of fortune only happened to those who were insufficiently prepared, who did not belong in the mountains. Doubt had crept into my mind that when my guides had suggested turning back on each of those routes, they had done so because they did not trust me to ascend successfully.

So when I stepped on the summit, a spell broke. Suddenly, I was reassured that I belonged here. I had been told that ‘Long’s Peak will be still here when you come back next summer’ but I hadn’t taken it to heart. Now, I did.  I had not ‘conquered’ anything, except, of course, for my own doubts and insecurities. And in this state of mind, it had become clear to me too, all over again, that a summit was not a thing to be conquered. Rather, as I saw it in the clear light of that Colorado morning, a summit was a virtuous constraint, one that clarified and organized my life, driving me onwards. The mountains were not a domain in which I went to find success for myself, to find targets to pick off, to rack up ‘kills’ and ‘hits’ and notches on my belt. They were instead, where I could go to accept failure, to reconcile myself to its inevitable presence, in some shape or form, in my life; they would teach me acceptance and forbearance and some measure of stoicism in the face of forces much, much greater than myself. My summit failures had kept on bringing me back to the mountains; they had induced me to train harder, to keep hoping. Yes, I had despaired too, but not entirely. After all, wasn’t I here, in the mountains, all over again?


Don’t Know What You Got Till It’s Gone: A Climbing Lesson

This past Saturday, after falling, for the proverbially umpteenth time, off a climbing route at The Cliffs in Long Island City, I walked off, wondering yet again, this time loudly enough for gym staff members to hear me, whether it was worse to have never climbed a route in the first place or to keep failing at a route that you have climbed once before. (In case you were wondering, this was a route I had climbed once but have not been able to top out on since then; clearly, the stars had aligned on the day I had climbed it for the first time.) A young man who works at the gym yelled back at me, “The second one!”

He was right. As Cinderella pointed out a long time ago, all the way back in the long-gone eighties, don’t know what you got till it’s gone. And things get worse when you set off in pursuit again of ‘it,’ all the while possessed by a peculiar sort of anxiety: What if the good news I had allowed myself to believe turns out to have just been a beguiling lie? What if the clouds had merely temporarily lifted, allowing for a glimpse of the promised land, and then closed again, cruelly tantalizing and mocking? As my note about the possibility of the stars aligning on the first ascent indicates, maybe my first ascent was just me ‘getting lucky,’ a ‘fluke’ of sorts that said nothing whatsoever my climbing ability or skills. These repeated failures were confirmation instead, of my true incompetence in climbing, my ‘I-don’t-belong-here’ status; they were exposures of this impostor who had dared venture out and up on these climbing walls with their frustratingly distant, slippery, and small holds.  I was a fool to have ever imagined I could be any good at this; shame on me for having let myself believe such a falsehood.

When climbing a route that has remained elusive, I sense a virtuous effort at play; I can easily ascribe nobility to my striving; I have never succeeded here, but I think I can, so I must keep trying; again and again and again. My perseverance and its accompanying failure acquires its own particular grace. But when I’m climbing a difficult route I have climbed before I am beset, quite easily, by the doubts and anxieties noted above.

A task that is potentially repeatable, and yet non-trivial–like a climb–thus allows us to inspect this interesting variant of anxiety and self-doubt. The positive counterpart to these worries is well-known: if you’ve done it once before, you can do it again. But we all know that not to be true; sometimes we grow slower, less adept, less skilled; we can’t always do it again.

Such anxieties and the variants I make note of here, are not easily conquered. They do, however, confirm the wisdom of the adage of staying in the moment: enjoy each moment (each success on each route) while it lasts; it might not be yours again.