Cuttings: A book about happiness

I began blogging on this site on Jan 8, 2003: twenty years ago. I’ve posted 4,114 short essays since then. To celebrate, I have selected 70 posts that I think retain some value, and all of which relate to one issue: happiness. What does it mean? Is it attainable? Is it the best objective? If we should pursue it, how?

I have edited, trimmed, and organized these 70 posts into a book, entitled Cuttings, that I’m making available here as a draft or version 1.0. I hope to revisit and expand this draft in the years ahead (which is one reason that I am not seeking a publisher for it).

You could download a PDF version of Cuttings, click to view an un-editable Google doc, or download an .epub version, which looks better in readers like iBook and Kindle. If you want an .epub version emailed to a regular email address or directly to a Kindle, please enter that address here.

Because Cuttings assembles short essays that address closely related topics without explicit connective arguments, it resembles–in its genre, although certainly not its quality–the aphoristic works of authors like Nietzsche and Wittgenstein. It fact, it begins with a mini-essay about why aphorisms are apt for describing the “unwedgeable and gnarled oak” of human nature.

Very few of the entries are original, and some could be described as advocating cliches. In numbers 27-29, I reflect on the moral pitfalls of striving to be original and the benefits of absorbing well-worn ideas.

Most of the entries wrestle with texts in some way. Michel de Montaigne gets the most frequent and positive attention. I am happy to see him play that role, although he is a better guide to individual happiness than political justice–a topic for other books. I also frequently address the Hellenistic schools (Stoicism, Epicureanism, and Skepticism) and classical Indian authors whom we classify as Buddhists or, in one case, possibly a Jain. These authors from the Mediterranean and India practiced what Pierre Hadot called “Philosophy as a Way of Life”: that is, philosophy as a set of meditative practices closely related to abstract arguments. I treat selected modern philosophers in a similar way–whether or not they would appreciate that treatment.

Many of the remaining entries comment on poems. Ovid, Keats, Gerard Manley Hopkins, and Anne Carson are among the poets I consider at length.

As always, comments–including critical ones–are appreciated and are really the best reward.

(By the way, this 20th anniversary might be an appropriate moment to advertise that you can subscribe to this blog as a weekly email, just like a Substack, or follow it on Mastodon, Post or Twitter.)

toward a new equilibrium in Russia?

Anna Colin Lebedev (University of Paris-Nanterre) recently wrote a 30-tweet thread about current Russian opinion that I found illuminating.

She discounts the value of surveys because they make two assumptions that do not apply in Russia (if anywhere): there is a correlation between discontent as measured by polls and explicit acts of resistance, and leaders care about discontent because they want to be reelected. Both are premises of the “public sphere” model elaborated by Habermas, which is only partly applicable in the USA, and hardly at all in Russia. There, Lebedev writes, the risks of explicit protest are very high, but the state may respond favorably to “legal complaints (for example, within the military) … agreements, workarounds, [and] personal contacts.” (I am translating from Lebedev’s French and responsible for any errors).

To use a phrase from James C. Scott that Lebedev doesn’t cite, Russians often opt for the “weapons of the weak“: everyday resistance, foot-dragging, noncompliance, and grudging compliance. These options are available not only to the truly weak but to the people whom Lebedev calls the “intermediate elites who run municipalities, administrations, military institutions, and even businesses.” These elites were already skilled at quiet noncompliance, and many recent examples have been reported: e.g., the Mayor of Moscow declaring prematurely that the objectives of mobilization have been fully met, or teachers failing to administer the awful new civics curriculum that I discussed here while their superiors turn a blind eye.

Lebedev writes: “There are two ways a tree can fall: it can be cut down, or it can be rotted from the inside while it still looks solid. An insect that devours the tree from within is not visible and does not make a difference. But many insects together destroy the tree.”

Destruction isn’t inevitable, and Russia may simply slip down to a new stable equilibrium. As I understand it, for the past two decades, Putin has had: 1) carrots, 2) sticks, and 3) a reputation for competence. His carrots are mostly economic: the Kremlin controls vast revenues that it can distribute to businesses and business leaders, regional governments, security services, and institutions like the church. The sticks can be brutal: consider numerous murders, prosecutions, and the cities of Grozny, Aleppo, and Mariupol. A reputation for competence is essential for making people heed carrots and sticks; otherwise, they will try to get away with doing whatever they want. Putin has appeared competent even to many of his critics. For instance, in the Red Sparrow series by Jason Matthews, he is a diabolical genius.

Entering 2023, Putin has fewer carrots because state revenues are down and the costs of the war are absorbing his funds. If Russia goes ahead with the massive expansion and modernization of the military that Putin’s team have promised, there will be little money left for other constituencies. The Kremlin is still a deadly force when people openly attract its notice. More than twenty critics suddenly died in mysterious circumstances during 2022 alone, not to mention the mass murder of Ukrainian civilians. However, the security services have their hands full and probably cannot address widespread noncompliance. Finally, Putin’s reputation for competence is shattered among Russia’s “intermediary elites,” if not yet among ordinary Russians. To me, it is especially noteworthy that the Russian state probably miscalculated the size and preparation of the army, because this error suggests that it cannot even see itself clearly. The reason was probably corruption rather than deliberate resistance, but these two behaviors merge in practice.

One can easily imagine a downward spiral, in which diminishing “state capacity” on the Kremlin’s side encourages less compliance by intermediary elites, who fail to generate the money, valid information, and mobilized soldiers that the state demands, thus further weakening the Kremlin’s position. The security services might continue to play Whack-a-Mole with actual opponents, who would be vastly outnumbered by ordinary scofflaws.

However, I don’t think the spiral will necessarily go all the way to collapse. The situation could stabilize at a level where Putin simply has less control over his vast country, rather like the situation in the 1990s.

I generally favor decentralization and polycentricity, but the consequences of diminishing state control in Russia will depend on who fills the vacuum. Russians will not be better off if people like the Wagner Group leader Yevgeny Prigozhin or the Chechen boss Ramzan Kadyrov prosper at the Kremlin’s expense. My late colleague Mancur Olson argued that a “stationary bandit” (a ruler who has a stable monopoly on power) is more likely to promote the national interest than a bunch of “roving bandits,” who will only extract resources for themselves.

A weaker central state would be vulnerable in a crisis, but that does not mean that Putin (or a likeminded successor) would necessarily avoid crises. Facing an explicit enemy, such as a foreign government or a breakaway republic, might generate some genuine patriotic support and help to restore state capacity. Thus the Kremlin might continue to pick fights within the borders of the Russian Federation and beyond.

Chinese investors with connections to the Chinese state might also increase their sway within Russia. I am not sure whether that would be good or bad for Russians–or the world.

A situation like this could last for a long time.

there are tears of things

One of the most famous–and notoriously ambiguous–phrases in all of Latin literature is Virgil’s “sunt lacrimae rerum” (Aeneid 1, 462). In his response to the Covid pandemic, Pope Francis interprets the phrase in an environmentalist spirit:

If everything is connected, it is hard to imagine that this global disaster is unrelated to our way of approaching reality, our claim to be absolute masters of our own lives and of all that exists. I do not want to speak of divine retribution, nor would it be sufficient to say that the harm we do to nature is itself the punishment for our offences. The world is itself crying out in rebellion. We are reminded of the well-known verse of the poet Virgil that evokes the “tears of things”, the misfortunes of life and history

(Pope Francis, 2020, 33)

Others have equated the phrase with the Japanese motto mono no aware, which Dennis Washburn defines as “an intuitive sensitivity toward the sublime, sad beauty that inheres in mutable nature and transitory human existence” (Washburn, 2016). In turn, mono no aware can express the First Noble Truth of Buddhism–the essential pervasiveness of suffering (Saito 1997)–or it can be an alternative to that view, a way of collecting and relishing representations of impermanence and loss.

Very literally, Virgil’s three words mean “there are tears of things,” but that statement makes little sense in English and requires expansion–using other meanings of the Latin nouns and/or additional connectives. English translators have proposed phrases as various as “The world is a world of tears (Fagles) or “They weep here / For how the world goes” (Fitzgerald), or even “The universe has sympathy for us” (Stewart, 1971, p. 119).

Gawin Douglas was the first to translate The Aeneid into a relative of modern English (Renaissance Scots), producing a version that Ezra Pound particularly appreciated. Douglas wrote:

Thir lamentabyll takynnys [condition] passit befor
Our mortal myndis aucht to compassioun steir.

The context is important for understanding these words’ sense. The Aeneid begins in medias res with Aeneas, the sole important survivor of defeated Troy, trying to sail from there to Italy. The goddess Juno, who hates him and all Trojans, arranges for a terrible storm to scatter his ships and maroon him on the coast of Libya. Aeneas’ mother, Minerva, appears in the guise of a hunter and directs him to Carthage, which is under construction. He wanders into a temple of Juno, where the art illustrates the Trojan War, depicting Aeneas’ comrades, his enemies, and even himself in battle. Since this is Juno’s temple, we might guess that the paintings are supposed to celebrate Aeneas’ defeat. However, the sight gives him hope–the text says–and he blurts out:

"Sunt hic etiam sua praemia laudi;
sunt lacrimae rerum et mentem mortalia tangunt.
Solve metus; feret haec aliquam tibi fama salutem." 

"Even here praiseworthy deeds have their rewards;
There are tears of things, and mortal matters impress the mind.
Let fear go; this fame will also bring you some benefit." 

Aeneas sees his own story as depicted by human artists, provoking thoughts of loss and sorrow but also pride. He utters a concise but mystifying phrase that pairs the words for “tears” and “things.” I imagine a companion following up with questions:

Do you mean that things are intrinsically or fundamentally sad?

– Yes, that is what I feel right now.

Or that these paintings are objects that make people cry?

– That too.

Are you somehow happy to see these sad events depicted?

– I suppose so.

Yet they make you sad?

– That is what I am happy about.

Do you want people who hear about your suffering to be sad?

– Yes, but I want them to relish that sadness.

In the end, I don’t think the original poem really provides a basis for interpreting the phrase as a statement of existential wisdom, comparable to mono no aware or to modern environmentalism. I suspect Aeneas is mostly interested in being depicted heroically in art. “This fame will bring you benefit” is his main point. However, the words “sunt lacrimae rerum” jump out of their context and can translate ideas from remote traditions.

Sources: Pope Francis, Fratelli Tutti: Encyclical Letter on Fraternity and Social Friendship, English version (Libreria Editrice Vaticana, 2020); Dennis Washburn, introduction to Murasaki Shikibu, The Tale of Genji (W. W. Norton & Company, 2016); Saito, Yuriko. “The Japanese Aesthetics of Imperfection and Insufficiency.” The Journal of Aesthetics and Art Criticism, vol. 55, no. 4, 1997, pp. 377–85; Douglas J. Stewart, “Sunt Lacrimae Rerum.” The Classical Journal, vol. 67, no. 2, 1971, pp. 116–22; Gawin Douglas, The Aeneid translated into Scottish Verse. See also David Wharton, “Sunt lacrimae rerum: an exploration in meaning.” Classical Journal 103.3 (2008): 259-279. And see: Nostalgia for Now; Arachne; The Wedding of Peleus and Thetis; The Laughter of the Gods; and compassion, not sympathy (on Seneca).