On Crooked Timber.

The last two months have been challenging for me, hence my lack of blogging. They aren���t limited to losing my advisor. But what I have seen running throughout many of these challenges is a kind of a deep psychological that I will call wounds of the heart.

A wound of the heart is an emotional hurt that generates intense, seemingly unbearable psychic stress and that can create long-term damage to one���s personality due to overpowering negative moral emotions, like resentment and hatred, and that may last for the rest of one���s life. They are typically caused by some act by one���s close friends, family, or community. The wounded person believes the act signals that the offending group bears him or her bad will, and that the group does not love or support the wounded person in the way he or she had counted upon in the past. It can overwhelm the wounded person���s agency, leading them to lash out and creating a new harm, and perhaps wounding the hearts of others. When multiple parties to a relationship have wounds of the heart, that can spell the death of the relationship, even if the relationship continues pro forma.--Kevin Vallier The Wounds of the Heart

Because one of my entries into the history of philosophy was by way of Isaiah Berlin, I have always associated his quotation from Kant that "Out of the crooked timber of humanity no straight thing was ever made" with an important truth. To this day the core idea informs my own skeptical liberalism.

But as always the story has wrinkles.

So for years I shared Ingrid Robeyns' sense, appropriately shared at the mother of all philosophical blogs, CT, that Berlin's translation improved on the original, Aus so krummem Holze, als woraus der Mensch gemacht ist, kann nichts ganz Gerades gezimmert werden. I still do. However, it is not often remarked that Kant added a footnote, to this very sentence; and it is worth noting it, too:

The role of man is very artificial. How it may be with the dwellers on other planets and their nature we do not know. If, however, we carry out well the mandate given us by Nature, we can perhaps flatter ourselves that we may claim among our neighbors in the cosmos no mean rank. Maybe among them each individual can perfectly attain his destiny in his own life. Among us, it is different; only the [human] race can hope to attain it."*

There are really two fine issues here: first, that we may be part of a larger family of planetary denizens. This is an idea that excited Huygens and Newton. And from Kant's pre-critical writings we know (recall) that Kant was much impressed by Newton's ideas on this point. And Kant assumes that, once we get into the habit of  this, we will adopt a perspective in which we are judged by such aliens. Maria Pia Paganelli has suggested -- in commenting on a similar idea in Adam Smith -- that this can be traced by to Fontenelle's Conversations on the Plurality of Worlds. It's plausible this also influenced Kant because Kant's earlier Universal Natural History is clearly shaped as I argued (based on a suggestion by Martin Sch��nfeld) by Fontenelle's work. So, Kant's cosmopolitanism here is truly cosmopolitan. I assume this is known among Kant experts, but the thought always delights me. 

Second, in the note Kant articulates the thought that that any attainable future worth having is a collaborative or shared project. I can think no better way of characterizing the liberal project in that it simultaneously holds that we should assume the unreformable weakness of individuals and that as humanity we're in it together. This is why, the more I reflect on it, the more I recognize that global, maybe cosmic (yeah for Star Trek!) federation is the liberal political destiny. 

This morning, in a wistful, apprehensive mood,  I returned to Seneca Letter 50. The letter is really about the comic-from- without-maddening-from-within realization that the more we run away from our problems, and disown them, the more we find them not just sneaking up on us, but defining us:

For what else are you busied with except improving yourself every day, laying aside some error, and coming to understand that the faults which you attribute to circumstances are in yourself? We are indeed apt to ascribe certain faults to the place or to the time; but those faults will follow us, no matter how we change our place.

And yet, I was in no mood to be preached to by Seneca that the way forward is a regimen of self-improvement. My mind drifted back toward's Vallier's post quoted above. As the reach of life has shrunk during this pandemic, and in my solitude, I more easily and directly encounter evidence of how my past wounds create new harms; I re-read, and I recognize myself in the self-portrait he draws. Kevin writes of 'soldiering on.' I wince at the bellicose nature of the phrase, despite seeing the tenderness in the rest of Kevin's words. The soldiering on reminds me of the bit of the part of Seneca -- preparing for death -- I like least.    

Without realizing it I had read on in Seneca. And there, I was surprised to read (in  Richard Gummere's 1917 translation), There is nothing that will not surrender to persistent treatment, to concentrated and careful attention; however much the timber may be bent, you can make it straight again.  []

    Of course, Seneca must believe that self-improvement is possible, I think.

But, as I re-read I realize that Seneca thinks this, too, is a collaborative project: "we begin to mold and reconstruct our souls before they are hardened by crookedness" ["ante animum nostrum formare incipimus et recorrigere quam indurescat pravitas eius]. In Kevin's vocabulary, we soldier on in a platoon. Of course, the larger context of the Letter suggests that Seneca thinks we do this under the guidance of a mentor. 

I then remembered Kant. And now looking at what I have written, I am struck by the thought that I have been eavesdropping on a great debate between the two wings of cosmopolitanism: disagreeing about the means, but both claiming that we're in this together. My gloom dissipates. 

 

 

D ie Rolle des Menschen ist also sehr k��nstlich. Wie es mit den Einwohnern anderer Planeten und ihrer Natur beschaffen sei, wissen wir nicht; wenn wir aber diesen Auftrag der Natur gut ausrichten, so k��nnen wir uns wohl schmeicheln, da wir unter unseren Nachbaren im Weltgeb��ude einen nicht geringen Rang behaupten d��rften. Vielleicht mag bei diesen ein jedes Individuum seine Bestimmung in seinem Leben v��llig erreichen. Bei uns ist es anders; nur die Gattung kann dieses hoffen.